Comment posted on ‘Glimpses of Nazraney Heritage’ by Prof George Menachery by Captain, Mathews Pathisseril

9th century Migration from West Asia to Kollam
Tharissapally Copper Plates
Mar Sabore and Mar Proth

1- 9th century Migration from West Asia to Kollam

References:-
1. Aiyya, V.V Nagom, State Manual p. 244
2. Pillai, T. K.Velu, Travancore State Manual p. 52
3. Ibid, p.14
4. Narayan, M.G.S, Cera- Pandya conflict in the 8th – 9th centuries which led to the birth of Venad : Pandyan History seminar , Madurai University , 1971
5. Narayan M.G.S., Cultural Symbiosis p33

V.V Nagom Aiya in his state manual states “ In 822A.D. two Nestorian Bishops Mar Sapor and Mar Peroz settled in Quilon with a following .Two years later the Malabar Era began (824A.D.) and ws called after Quilon which was undoubtedly the premier city of malabar including Travancore and Cochin” 12

T.K.VeluPillai in the Travancore State Manual writes, “ Gopinatha Rao who assigns the latter part of the 9th century as the period of the reign bases his conclusions on he assumption that Kollam era was started in the memory of the coming of Maruvan Sobor Iso and a colony of foreign traders .”13 T.K.VeluPillai in the Travancore State Manual “tradition says that St.Thomas preached there( in Syria) and in after times a party of Christian immigrants from Syria landed in the neighbourhood of the modern town( Quilon) a place now engulfed in sea just a similar party did at Crangannore ( in 3rd century under Thomas of Cana).Whether they came for purpose of trade or driven to seek shelter from the sword of Mohammed or for other reason cannot now be determined”14

M.G.S.Narayan in his paper on Cera_pandya conflict in the 8th – 9th centuries which led to the birth of Venad writes, “ It is not surprising that the Chera king who was contemplating the development of the new harbour town at Kurakeni Kollam welcomed the foreigner and permitted him to settle down at the new harbour site .This was the period when th e Cera-Pandya conflict was developing in the south. Subsequently Vilinjam was retained in the Pandyan sphere of influence while the Vel country with new headquarters at Kurakkeni Kollam became a division of Cera kingdom. The foundation of Kollam in 825A.D. must have coincided with this victory of Cera in the Vel province. Therefore it is easy to understand the anxiety of the Ceria king to please foreign merchants and settle them at Kollam so that the harbour might grow quickly and compete effectively with Vilinjam further south which had passed under the control of the Pandya.This incident reveals the practical wisdom of the rulers and throws light on the economic –political motivations of men who promoted ideas of religion and culture. The Syrian Christian merchants who took advantage of the situation were equally clever and resourceful .In the absence of materials for a detailed history, it is difficult to ascertain whether Mar Sapir Iso was a merchant or a (priest) missionary. Perhaps he was both at the same time and there was no inherent contradiction between the two roles.15

Narayan M.G.S, writes in Cultural Symbiosis that “ By the time of the Syrian Christian Copper Plates of the 9th century the foreign Christians and the Christians of Kerala had become part and parcel of the local village community.” This means that the migrant Christians did not remain as a separate group but rather they intermarried the Christians of Kerala and accepted the local cultural idioms. “The deity of the Tarsa Chruch was refered to the tevar. An important offering to the tevar was the sacred oil lamp as in the case of contemporary Brahmanical temples, is an indication to the fact that their conception of religion was shaped by local culture.”16

The members of Valiyaveetil family, the root family of Thulassery Manpurathu Tharavadu, a migrant Syrian Christian family worked as commanders of Venad kings. Tharissapalli Chepped promulgated by the ruler entitled them to a fairly large extent of tax free land as well as social position. The Church and its body had full authority over the land, i.e. authority included all kinds of investigations, settlements of the disputes, taking disciplinary actions, collection of taxes, (goods reaching through Sea and Land). They were authorities to make new rules, regulations and fixing the prices of the goods in the land. The King prohibited the local Governmental authorities on interfering in any matters of this village. They were also present in the advisory board of the King’s Government. (Travancore Archaeological series Volume 11) The King had given Seventy Two special privileges for marriage and other festivals, such as ELEPHANTS, PALLECK- VENCHAMARAM- FIVE INSTRUMENTS MUSIC- CARPETS- COLORED UMBRELLAS- MANY KINDS OF LAMPS- MANY KINDS OF ORNAMENTS, ETC. The king provided seventeen low casts slaves like Carpenter, Vaaniyanmar, Washer man, Barber etc: to Vallyaveettil to do the routine works. Also it was their duty to provide oil and do all other maintenances of the Church.

According to one tradition, the Malayalam Calendar era (Kolla Varsham) started with these holy fathers of Mor Shabor & Mor Proth who settled at Kollam in AD 825. (Theresa Church Copper Plates 1& 2).

2- Tharissapally Copper Plates

References
17. Aiyya, V.N.Nagom , Travancore State Manual p.244
18. Pillai,T.K. Velu, State Manual ,vol1,p 53.
19. Ibid, p55
20. Ibid,p.94
21. Rao Bahadur LK Ananthakrishnayyar, Anthropology of Syrian Christians, p.53
22. Mundadan A.M. History of Christianity in India p.167.
23. M.G.S.Narayan, Cutural Symbiosis in Kerala p34
24. Ibid .p.36.
25. Ibid p.37
26. Sri Trikkakaa temple inscriptions,T.A.S. 35,36 and 40 pp 161-71,178, Ulliyannur Temple Inscription,TAS VII.II No.15.p.98
27. Writings of John D.Marignole (who visited Quilon in 1348AD)
28. Narayan M.G.S., Cultural Symbiosis in Kerala p.36.

V.N.Nagom Aiya in Travancore State Manual states, “In the same year(A.D.824)King Sthanu Ravi anxious to secure the pecuniary assistance from Christian merchants in efforts to repel the invasion of Malabar by Rahakas granted the Copper Plate” In this the king gave permission to mar Sapor to transfer to the …church and community at Quilon a piece of the land with near the city with the several families of low caste attached to it…” 17

TK Velupillai,in his State Manual states, “ Taking the copper plate as a genuine document it is seen that at the time Quilon was a place of great commercial importance.The guilds ,the Ancuvannam, and Manigramam possessed considerable privileges. It was in such a city that the grant conveyed a fresh hold to Christians .The authority of the Church were also invested with power of settling disputes among them and taking disciplinary actions in cases of malfeasance and misfeasance .The headmen of the castes and local governmental authorities were prohibited from in interfering in such matters. These concessions attest the spirit of religious toleration and cosmopolitan sympathy which characterised the acts of the ruling house of Travancore from the earliest times”.18

“The grant was made with the consent of two of his chieftains and the members of the Six hundred” who formed the Parliament of the land.”19

The copper plate grant made by Ayyan Atikal Thiruvadikal, the King of Venad, to the Tharissa Church was signed and delivered by him from the palace at Quilon.20

Rao Bahadur LK Ananthakrishnayyar in his book Anthropology of Syrian Christians writes,“ The second charter was granted in 824 A.D. to Christians of St.Thomas with the sanction of the palace major or commissioner of king Sthanu Ravi ,who is belived to be Cheramman Perumal .It is a legal instrument which confers a plot of land with several families of heathen castes on Mruvan Sabor Iso who transfers the same with due legal formality to the Tharisa church and community.” 21
“There was a political necessity for giving this remarkable position for the Christian community .At the respective dates of the Christian charter the Perumals had to fortify themselves against external enemies. There were fears of invasions .At such times the Perumals might have been in need of large sums of money either to bribe or fight the invaders and it would not be an improper inference from these facts that the trading foreigners may have satisfied Perumals wishes, and then have secured for themselves a higher standing in the land of their adoption”.

Mundadan A.M. History of Christianity in India states, “In South India any grant of privileges ,perquisites or land made by rulers was usually recorded on copper plates as these were more durable and permanent record than palm leaf strips”22
M.G.S.Narayan, Cutural Symbiosis in Kerala , “A plot of land and a few families of settlers ,Tachars(carpenters), Vellalars(apriclturists), Ezhavars(toddy tappers),Vannars( washermen) and vaniyars( oil mongers) are handed over to the church this time. It is interesting to note that the same method of handing over families to foreign settlers continued in Kerala in the later periods also ….In the case of the Syrian Church of Kollam also, it was according to the feudal principal, proprietor of the land and master of settlers on land .The first set of plates clearly states that the governor had relinquished al rights to collect taxes from these settlers on church land. 23.

There follows the stipulation that when market commodities are inspected for fixing customs duty, and when other official work like estimating price etc. are undertaken, the church people are ot be associated with all such activities. This means that the church is treated as an important institution of the headquarters sharing powers of government on par with the Arunuruvar, Ancuvanam and Manigramam. Only the first item of seventy tow privileges .i.e. earth and water on elephant back at the time of marriage , finds mention in the copper plates probably because it was taken for granted that everybody knew what the privileges were. Therefore it may be assumed that the rest of the privileges were also belonging to the same category. The church fathers were accorded the same status of military political chiefs of the country and evidently hey were prepared to accept such a position.24

The final passage of the second set of plates brings out more clearly the relationship between Mar Sapir Iso, the church of Tarsa, Ancuvannam, Manigrammam against the backdrop of the newly established city of Kollam. Noteworthy are the different concessions given to the church and the association of the church in government functions in Kollam along with the two mercantile corporations. These furnish an idea as to the organization and activities of the church outside the field of religion. And the status the churchmen commanded .First they were exempted from one sixtieth duty on incoming articles and also engaged in trade.This is not surprising in a country where temples where engaged in banking and agricultural activities. The church is exempted from payment of slave tax for the slaves they purchased .This goes on to show that slave trade were common in ancient Kerala.25

The Hindu temples are known to have been owning and transferring Pulaya serfs along with land, indicating that serfdom must have been very common.26 The Church was given the custodianship of weights and measures and permitted to enjoy weighing fee. These rights were granted earlier and renewed in the second set of copper plates.27 This shows the trust native rulers had in the church because these privileges were enjoyed exclusively by the Hindu temple corporations

Only the first item of the seventy two privileges i.e. Earth and water on elephant back at the time of marriage finds mention in the copper plates because it is taken for granted that everybody knew what the privileges were.The Church fathers were accorded status of military – political chiefs of the country and evidently they were ready to accept such aposition.Therefore it may be inferred that in the days of Aiyyan Atikal mar Sapir Iso and Christianity was indianised to a large extent.28 Therefore the new west asian migrant community must have gave up their foreign practises.

Adv.TK VeluPillai, State manual writes, The kings of venad were excersising authority in such distant places like Chenagannur, Thiruvalla, Udeyamperoor and Punjar”.This might be a reason why the migrant familes recived special privileges from the local rulers of these regions when they migrated to these places in later times.29 The three sets of signatures represented Jewish, Arabic and Persian groups respectively and it is possible that they included Jews, Muslims, and Christians respectively as indicated by their personal names. This is again proof of the harmonious and peaceful coexistence of different creeds in anceient kerala.

3- Mar Sabore and Mar Proth

References:-
30. LK Anantha krishanayyar, State Manual, p50, 52
31. Thoma kathanar, Bernard, Marthoma Christyanikal, lines 23, 24
32. Z.M. Paret, Malankara Nazranikal, vol.1
33. The Viswavijnanakosam (Malayalam) Vol.3, p.523, 534

“In 822AD migrants under Mar Sapor and Mar Peroz , the Nestoran Persians settled in the neighbourhood of Quilon ,they made a deep impression on the rulers of the land .These two immigrants says Dr. Milnae Rae from the historical grounds… are probably the last of the from the mother church in high Asia to South India”.30

On both sides of the cross in the alter of Kadamattom Church which is 76cm long and 51 c.m. wide is written in Pahlavi script 2 big sentences and on the centre a small sentence Pahlavi linguist, Jamshed modi translated it as follows, “I have come to this nation from Ninevah as a bird.Mar Sapur writes ,the forgiving Miseha( God Jesus) who saved me from persecution”. The language is Persian while the place Nineveh belongs to modern day Iraq which has been under the control of Persian, Mesopotamian and Greek and Roman rulers in different periods of history. This clearly denotes the migrants were from Persian area.

Details about Churches established by Sabariso’s and the miracles he perfomed are found in Thomma parvam which is also called Rambanpaattu .It is said ramban paatu was written after the arrival of Portuguese and the Synod of Diamper as evident from lines 23 and 24 of Thomaparvam or ramban paattu.31 The Synod of Diamper proclaimed mar Sabor and Mar Proth as heretics to which Carmelite priest Bernard Thoma kathanar protested and proclaimed the act as a great sin.

As in those times in Persia and Babylon the nestorain heresy was in vogue these two saints mar Sabor and mar Proth who build many churches in malankara( Kerala) were considered to be Nestorian heretics .The Synod of Diamper changed the names of the churches named after them as All Saints churches and changes the festivals and prayers and offerings conducted in November 1st in their names as the All Saints festival and offerings.As these two saints Mar Sabor and Mar Proth came from Persia /babylonia which was under the influence of Nestorian heresy they were considered by the Synod of Diamper as Nestorian Heretics. Though the invalid Synod of Diamper proclaimed the holy men Mar Sabor and Mar Proth as heretics the Christians of mlankara (Kerala) respected these saints and continued to receive blessings from them.

“According to decisions of Synod of Diamper these saints (Mar Sabor and mar Proth) of malankara Nazranis were considered as schismatics and the churches the established were wrongly proclaimed to be established by St.Thomas .32

The Viswavijnanakosam (Malayalam) Vol.3, mentions the follows about the history of the kadamattom church and Mar Sabore also known as mar abo “kadamattokm church was founded by mar Sabor also called mar Abo who was a holy man with knowledge of medical sciences and powers to perform miracles established the church in the forest regions of kadamattom in the 40th year of kollam Era .He stayed there at first in a small home with a mother and a son .Afterwards he gained the rights of the local ruler of kadamattom to buid a church there .He later made the son of the home the priest of the kadamattom church .Afterwards he left for Tevalakara and converted to Christianity a hindu vaidyan family who were tradtitional opthalmologists and then established a church there.It is said Mar Abo( Mar Sabor) died in Tevalakara.Mar Sabor is considered as Marvan Saboriso who got the rights from Venad ruler to build the church at tarsa 33

1) Tharissapalli Copper Plate
2) Inscriptions
3) Kolla varsham/ Kollam Thonri/ Malayalam Er

1) Tharissapally Copper plates

The copper plate grant made by Ayyan Atikal Thiruvadikal, the king of venad, to the Tharissa Church was signed and delivered by him from the palace at Quilon. V.N.Nagom Aiya in Travancore State Manual states about it as , “In the same year(A.D.824)King Sthanu Ravi anxious to secure the pecuniary assistance from Christian merchants in efforts to repel the invasion of Malabar by Rahakas granted the Copper Plate” In this the king gave permission to mar Sapor to transfer to the …church and community at Quilon a piece of the land with near the city with the several families of low caste attached to it…”This is considered to be the first dated document in Kerala history.

2) Inscriptions

As its engraved on the Persian cross set up by Mar Sapor in Kadammatom Church that the place from which he migrated was Ninevah. On both sides of the cross in the alter of Kadamattom Church which is 76cm long and 51c. m wide is written in Pahlavi script 2 big sentences and on the centre a small sentence Pahlavi linguist ,Jamshed modi translated it as follows, “I have come to this nation from Ninevah as a bird.Mar Sapur writes ,the forgiving Miseha( God Jesus) who saved me from persecution”.

3) Theory of Kolla varsham/kollam thonri( Malayalam era):

There are various theories behind the origin of the Kollam era but the most accepted is associated with the arrival of Persian migration of 9th century A.D. Kollam thonri: This theory states that Kollam era started with the arrival or Persian Christian merchants under the leadership of Sabor Iso and the establishment of kollam town. When GovardanMarthandan became king of Venad the Saptarshi calender was implemented I Venad .But the calender system got greater acceptance when the king accepted the months in the Greek calender which was used by the Persian merchants who migrated in 825A.D .For example first month of Malayalam calender year – Chingam is derived from Simham which is the Malayalam equivalent for Leo which is the first month in the Greek calendar. Second month Kanni is derived from Virgin or Virgo in Greek calender…….etc.

Literary sources:-
1) Ramban Paatu
2) Writings of foreigners – Friar Jordanus and John D.Maringole
3) Diaries/ Letters

1) Ramban Paatu

Details about Churches established by Sabariso’s and the miracles he perfomed are found in Thomma parvam which is also called Rambanpaattu .It is said ramban paatu was written after the arrival of Portuguese and the Synod of Diamper as evident from lines 23 and 24 of Thomaparvam or ramban paattu.

2) Writings of Foreigners

Mirabilis Description written by Friar Jordanus of Service gives a vivid account on the prestigious position enjoyed by Syrian Christians in Kollam and neighbouring places in 1324 A.D.Writingsof John D.Marignole (who visited Quilon in 1348AD) tells us that the Church was given the custodianship of weights and measures and permitted to enjoy weighing fee .These rights were granted earlier and renewed in the second set of copper plates.

3) Diaries/ Letters

The handwritten diaries of by Pulikottil Mar Dionyius ( former supreme head of Malankara orthodox church) and Chitramezhuthu KM Varghese explains the history of the Kallada Thulaserrymanapurathu Marthamariyam church as follows – this church was destroyed by internecine feud between the Karthas of east Kallada and west Kallada and how a matriarch of Thulassery Manapurathu family recovered the cross of the destroyed church from the river and prevailed on Avani Rajni (queen of west Kallada) to allot some land for the church. She was won over by handsome gifts of precious stones.

Diaries and writings of Mathai Kathanar (the 24th generation priest of Thulaserry Manapurathu family) give insights and information on the Church, Tharavadu and its architecture, trade, priesthood, Pallimeda, Kuthirakulam, Kettukazhacha, Anthrayos Bawa, Pathemari, Pandakasala etc. Diaries and writings Diary shed light on the history of Mar of Alummoottil Ommommen Kathanar’s Anthrayos bawa

Recent comments by Captain, Mathews Pathisseril

• St.George- Geevarghese Sahada traditions and rituals among Nasranis
  YOU AND YOUR TEENAGERS.

  Teenagers are going through the stage in life where they believe they
  know all there is to know, but the hormones and chemicals charging
  through their brains and bodies hinder them unable to reason as
  rational adults. They want what they want when they want it, and don’t
  have any clue that what they are asking for will hurt them. It is the
  job of the parent to keep their children safe from themselves. Jesus
  teaches us this is Matthew 7:9-10 when He says, “You parents – if your
  children ask for a loaf of bread, do you give them a stone instead? Or
  if they ask for a fish, do you give them a snake? Of course not!”
  Sometimes children ask for things that look good to them, but will in
  fact end up harming them, so it is the responsibility of the parents
  to do what is best. We have the same rules – if we ask God for
  something we think is good, but God knows is not, He will not give it
  to us.

  Having Jesus in your household is the best way to raise children.
  “Teach your children to choose the right path, and when they are
  older, they will remain upon it” (Proverbs 22:6). If you have become a
  Christian by asking Jesus into your heart, then the Holy Spirit is
  living in you and will teach you all things (John 14:26, 1 John 2:27),
  and this includes the way we raise our children. Children learn by
  what they observe from us much more than what we say to them, so being
  a holy example is very important.

  The Bible teaches us the importance of discipline. “If you refuse to
  discipline your children, it proves you don’t love them; if you love
  your children, you will be prompt to discipline them” (Proverbs
  13:24). “Discipline your children while there is hope. If you don’t,
  you will ruin their lives” (Proverbs 19:18). “Discipline your
  children, and they will give you happiness and peace of mind”
  (Proverbs 29:17). It is very important to lay down rules and keep to
  them. When a child knows that what they are doing is wrong, some sort
  of punishment should follow, but it should be appropriate for the
  “crime.” Lying shows that a child can not be trusted, so maybe until
  that trust can be built up again, time spent out of the house should
  be very limited. They will want you to trust them again, so they will
  learn from that. The worst thing we can do is try to become our
  children’s friend instead of parent.

  Discipline should be done always out of the best interest of the
  child. Ephesians 6:4 says we are not to make our children angry by the
  way we treat them (this doesn’t mean don’t discipline, it means don’t
  get unjustifiably angry or abusive), but raise them with the
  discipline and instruction approved by the Lord. Make sure you are
  telling your child why the behavior is wrong, why you disagree, and
  that you are doing it out of love for them. Hebrews 12:7 tells us that
  God disciplines all His children when we do wrong because He loves us
  and it wouldn’t be good for us if He didn’t. I have a friend who, when
  her children argue about being punished, tells them, “It’s my
  responsibility to discipline you, and if I don’t, I have to answer to
  God. And He’s a lot tougher than I am!”

  CAPTAIN, MATHEWS PATHISSERIL

• St.George- Geevarghese Sahada traditions and rituals among Nasranis
  1- Migration of various branches from Thulassery Manapurathu family and their contributions.

  References:-
  43. ThulasseryManapurathu Tharavadu Directory,2nd edition (2005)
  44. Chengannur Mukkathu Kudumbayogam Charithram, 2001
  45. Arattupuzha family history from ThulasseryManapurathu Tharavadu Directory2005
  46. ThulasseryManapurathu Tharavadu Directory (2005)
  47. Edanadu Kunnil Chittazhethu Kudumbayogam charitram
  48. George, Philip(editor)Kerala Historical Directory, Vidyarthi mithram, p395 and Vettikamattom family history from ThulasseryManapurathu Tharavadu Directory
  49. Adoor Pathiseril family history from ThulasseryManapurathu Tharavadu Directory
  50. Mannar Manalel Kudumbayogam charitram.
  51. Pandanad Chirakakathu family history in ThulasseryManapurathu Tharavadu Directory and Article by Alex Oorayil ,President of Keezhvanmazy branch of Pandanad chirakakathu family.
  52. Aarattupuzha Valyanethu family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
  53. Punalur Valiyavila family history from Thulaserymanapurathu Tharavadu directory (2005) 2nd edition
  54. Anchal Aluvila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
  55. Adoor Pathisseril family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
  56. Thulasery Manapurathu Tharavadu directory

  Mounting tension in the wake of the pivotal role played by many branches of Thulassery Manapurathu family in the internecine feuds of the region made them seek distant pastures. The privileged social standing enjoyed by the family in the light of the Chepped ensured honourable reception wherever branches of the family transplanted themselves. It remains a sad fact that like the lost tribes of the Jews some of the descendants of the family have been lost due to lack of knowledge and communication.

  Major Branches of the ThulasseryManapurathu Family :

  Pathisseril –Adoor
  Aluvila – - Meeyannoor
  Chirakakathu – Pandanadu
  Kunnil — Edanadu
  Manalel — Mannar
  Mukkathu — Chengannur
  Thulasserymanapurathu — Padinjare Kallada
  Valianethu — Aarattupuzha
  Valiyavila — Punaloor
  Vettikamattom — Muvattupuzha

  PATHISSERIL FAMILY- ADOOR

  KALLDA TO ADOOR

  ADOOR-The Historical Tradition of Adoor leads us to the great Stone Age. The word Adoor stands for “Adv+oor” in Dravidian language. “Adu” means something given on donation and “oor” means place. The records of “VAKKAVAZIPUZHA MADOM” illustrate that the Kottarakkara Lordship has given the land of Adoor as donation to Vakkavaipzha Madom. Now the name becomes ADOOR.

  Independence Struggle: – Kerala has been the forefront of Indian Independence struggle. Adoor has contributed its might to the movement by lining up behind “Veluthampi Dalava”. There is a monument of Veluthampi in Mannady, near Adoor

  ANANDAPALLY-

  During its early history, the people in Adoor embraced Buddhism. The 34th Holy Buddhist Anandan is remembered here as “Anandapalli” (Anandan+Palli). In the Buddhist tradition the keyword “Palli” is used with names of places.

  KOTTAKKAKAM UNNITHANS

  Later Adoor came under the Chera dynasty during AD 8 to 12 and it was ruled by the “KAYAMKULAM” Raja. During the regime of Marthandavarma, Adoor was used as one of the Military camps. The names of places such as “Kottakkakam” derive its name from the soldier camps or “Kotta”. They were the Land Lord of Ananadapally, Pannivizha and near by areas. The Kottakkam was surrounded by the stone wall (Fort) and the house was with in the fort. Hence the name “KOTTAKKAKAM”. This family has their own “Temple”, “Pond” (Ampalakulam) “Allthara”, “Kalari” etc: There were only a few Nair families (Soldiers and Servants) Barber, Washer man, Thandans (Tree Climbers), Parayer (Field Workers) etc: were lived close by the Kottakkakam for the routine works.

  Some of the youngsters in the family died one by one with in the short period of the time and it affected the family very badly. They called the POOJARI for a “PRASANAM”. The Poojari found the temple’s worship oil is not purified and the Davi was not pleased with them. For the purification of the worship oil a Mappilla should touch the oil. For this purpose Christian Families need in Pannivizah/Anandapally.

  The Land Lord sent his people residing near by areas in search of noble Christian family and they found KORUTH MATHUNNY, Thulasseril Manappurath West Kallada. (Reference: – “VENDER ITOOP’S” Syrian Christians in Kerala). KORUTH MATHUNNY was specially invited by Kottackakom Unnithan (the local ruler). Thulassery Manappuram family in Kallada have very good relation to Devi Temple, Kallada and till few years ago the “PALLY KUTHIRS was in the front of the Temple’s yearly festivel and prossition. The invitation accepted by Koruth Mathunny and moved to Anandapally. The family got “PATH- CHEERY” (10+Cheriyl i.e. the land was measured by Cheery and not by Acres at that time) land from Kottakkakam near Anandapally and now it become now PATHISSERIL. It was the custom, which “Pathisseril Mappilla” should touch the Kottakkam Temple’s worship oil and” CHATTUKAM KUTHI” meals for purification. Both the families were respected and helped by each others and the Gifts were exchanged for festivals such Onam, Marriage etc.

  2- FAMILY TREES PATHISSERIL, ANANDAPALLY, ADOOR.

  1- Pathisseril, Ananadapally, Adoor
  2- Kanjarakkatte, Asoor
  3Kuttiplavil,Anandapally,Adoor 4.Pathisseril,Koodal 5- Pathisseril, Warminster, USA

  Priests from Pathisseril Family

  1- Late Rev: Fr. Mathunny- Kanjarakkatte, Adoor. (Pathisseril Khattanar)
  2- Late Rev: Fr.Gheevarghese Mathunny- Kanjarakkatte, Adoor
  3- Late Rev: Fr. Mathai Gheevarghese- Kanjarakkette, Adoor
  4- Late Rev: Fr. Skariah Mathai- Kanjarakkathe, Adoor
  5- Late Rev: Fr. Philipose, Valliath, Ezhamkulam, Adoor
  6- Late Rev: Pastor. Koruth Mathunni, Pathisseril, Koodal
  7- Rev: Fr. Mathews John, Pathisseril, Koodal,
  8- Rev: Fr. George Varghese, Vakakkedethe Villa, Anandapally, Adoor
  9- Rev: Fr. Sajeeve Mathews, Vadakkedeth, Anandapally, Adoor
  10- Rev: Pastor. Alex Thomas Pathisseril, Koodal
  11- Rev: Pastor. Geevarghese, Cherukkarotte, Ananadapally, Adoor

  The members of Pathisseril families are spread all over Kerala, other Sates of India, Middle East, America, U.K. etc. There are Priests, Company Presidents, Medical Doctors, Engineers, Advocates, Computer Professional, College Professor, Teachers, Business Owners, Central and State Employees, Politicians, Planters, Farmers and many other professionals.

  Contributions from Pathisseril Families to the Society

  1-St: Kuriykkose Orthodox Church, Anandapally- ADOOR:- Till 1902, all the members from Anandapally Pathisseril and Kuttiplavil familes were attented and the members of St: Thomas Orthodox Church Adoor. Late Rev: Fr: Mathai, Kanjarakkathe (Pathisseril Kathanaar) was the Vicar of St; Thamas Church, Adoor. There was some dispute with St: Thomas Church’s Accounts in the General Body and all the members from Anandapally left St: Thomas Church, Adoor. St: Koriyakkose Orthodox Church built in 1902 by Pathisseril, Kuttiplavil and it’s associated families in Ananadapally. First the Church was in “Anaparayil”, Anandapally. For this church constructions led by Pathisseril “Koruth Kochu Koruth” who moved to Koodal. In 1902 the Church was inaugurated by PULIKKOTTIL JOSEPH DEVANNOSE METHAPOLITHA and Late Rev: Fr: Mathai Kanjarakkathe was the first Vicar of the church. In the year of 1904, 30 cents of land was given as free from Puthanpurayil and ten cents land were purchased from Kathavittunnel towards the construction for the present St; Kuriyakkose new church. The church constriection works completed in the year of 1905. In the year of 1904 the north side of the present church made a temporary shed. St: Kuryakkose Church, from Anaparyil moved to the new shed.

  2- St: Mary Orthodox Church- Koodal – Pathisseril Koruth Kochu Koruth is one the main founders of St: Mary’s Orthodox Church in Koodal.

  3- St: Greegoriyose Orthodox Church, Baroda- Gujarat: – Mathews Pathisseril is one of the founders of St: Greegoriyose Church in Baroda in 1969.

  4-5-St: Greegoriyose Orthodox Church, Indore, Madhya Predesh: – Mathews Pathissereil is one of the founder of the church in Indore, M.P. in 1971.

  5- BASIL TRUST AND BASIL SCHOOL, Baroda. Gujarath: – Mathews Pathisseril and other 10 members (Including Mr. K.T. Thomas—The Present Bishop Thomas Mar Athaniyose) were the founders of the Basil Trust and Basil School, Baroda. St Greegoriyose Orthodox Church is in the premises of the School. It is one of the leading English Medium Higher Secondarily Schools in North India with three branches and more than 10000 Students.

  PATHISSERIL, ANANDAPALLY, ADOOR

  1–Koruth Mathunny: – A.D.1520 Koruthe Mathunny and his families moved to Pathisseril, Ananadapally, Adoor, from Thulasseril Manappuram, the well-known Syrian Jewish Christen family, West Kallada. He had three sons. The younger son Mathunny Gheevarghese stayed in PATHISSERIL, Ananadapally, Adoor, The elder son Rev: Fr. Mathunny Koruth moved to KANJARAKKATTE, Adoor and the other son Mathunny Kochu Koruth moved to KUTTIPLAVIL, Anandapally, Adoor.

  KANJIRAKKATT- ADOOR

  Kanjarakkatt Rev: Fr. Mathunny (known as Pathisseril Mathunny Kathanaar) son of Pathisseril Koruth Mathunny moved to Kanjarakkatt, Adoor.

  Kanjarakkatt Rev: Fr. Gheevarghese the son of Rev: Fr. Mathunny was the founder of Kalanjoor Orthodox Church. He was very close to Parumala Bishop and Pulikkottil Bishop. Also he was the Vicar of most the Orthodox Churches in Central Travancore.

  Kanjarakkatt Rev: Fr. Mathai and Idichandy the sons of Rev: Fr. Geevarghese was the first cousins of Mar Bassalious Gheevarghese 11 Catholicose. (Both mothers were direct sisters) Rev.Fr. Mathai was the vicar of 13 Churches like Kadampanad, Kannamkode, Parakkode etc. Rev.Fr. Zechariah, the son of Rev.Fr. Mathai had deep knowledge in Syriac. He was the vicar of Kannamcode, Ananadapally, Aykkade, Karuvatta, and Kottanalloor Churches.

  All those four Fathers are resting the Cemetery of St. Thomas Orthodox Church,
  Kannamkode, Adoor.

  OTHER FAMILIES OF THULASSERY MANAPPURAM

  If the ‘Mukkathu’ family of Chengannur left owing to niggling conflicts with the west Kallada Karthas 44,it was strife with the Kayamkulam Raja that led to the exodus of Vallyanethu family at Arattupuzha 45 Thomman Thomman (1580-1640)the founder of the Mukkathu branch was appointed steward (kaaryasthan) of the chief of Vanjipuzha principality46 . The Mukkathu family which established the MukkathuKudumbayogam in 1900 A.D has the rare distinction of being the only Syrian Christian family association ( Kudumbayogam ) in Kerala to have conducted 108 annual family general body meetings consecutively ( without a break ever ) since its inception . Counted among the 99 high caste Hindu families ,the head of the Kunnil family in Edanadu had the privilege of lighting the traditional lamp at the Edanad temple festival.47The chief of Kizhakkamcherry mana offered all privileges to the Vettikamattom branch in Muvattupuzha on the strength of the Chepped49 .The Manelel branch in Mannar display their proud heirlooms of gold ‘kadalikula’, palanquin ,sword and buckler as symbols of authority and tradition.50 Chirackakom family which traces its prosperity to the largesse they received of Mithramadom and Ambakad chiefs, prize their ThulasseryManapurathu lineage.51

  The ‘avalnercha’ celebrated by the Mukkathu kudumbam every Maundy Thursday at Chengannur old Syrian church has gone on for 350 years stretching back to history when untouchability remained a sordid feature of society .This divine offering started by a mother belonging to the family had a great spiritual and social impact – the ‘aval’ was given to all the devotees without distinction of caste and religion.52

  Another charitable activity reflecting the family’s social commitment is Mar Anthrayos Memorial Ashram and Welfare home ,which recorded significant growth during the time of Mathai Kathanar , the 24th priest on the ThulasseryManapurathu family line. More than a 100 destitutes were looked after at a time. Unfortunately this institution has ceased to function. The yield from one of family land holdings – the100 acre field – was set apart for meeting the expenses of the ashram and church affairs.53 The produce from this same land was also used for providing ‘ vechoottu’, food for devotees from as far as Ernakulam who attended Mar Anthrayos Bava’s ‘Sraadhaperunal’ every year for the past 320 years at the MarthaMariyam church ,Kallada which bears the mortal remains of Mar Anthrayos Bava. Since the handing over of the church to Orthodox church this ‘Sraadhaperunal’ has been conducted by the church .54

  The title of ‘muthalali’ which the ThulasseryManapurathu family was privileged to bear was retained by branches like Aluvila(Ayoor),Valiyavila(Punaloor),Mathirampalli. Most of the other family branches have given up the title over the years .55

  Though the age old Manapurathu Marthamariyam church and ThulasseryManapurathu family have succumbed to the ravages of time ,the 320 year old two story mansion near the church chiselled to perfection in wood still stands out as a monument of aristocratic and artistic handiwork.56

  Tradition has it that mighty sailing boats –pathemaari- of the ThulasseryManapurathu family docked at the very gates of the store house built adjacent to their tharavadu. Records show that leading traders of this family maintained trade relations with foreign countries right from 9th century to the advent of British. Their contacts with port towns like Kollam, Alapuzha, and Kodungalur are also documented. Oral tradition has it that big barges laid with hill produce ,copra and coir products belonging to the family sailing through the rivers and canals were indeed a sight to see!

  3- Contribution of ThulasseryManapurathu family branches on the spiritual sphere

  References:-
  57.Adoor Pathiseril family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
  58.Anchal Aluvila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
  59.Chenagannur Mukathukudumbayogam
  60.Edanadu family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
  61Pandanad Chirakakathu family history formThulaseryManapurathu Tharavadu directory (2005) 2nd edition
  62.Mannar manalel family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
  63.Punaloor Valiyavila family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition
  64. Muvattupuzha Vettikamattom family history from ThulaseryManapurathu Tharavadu directory (2005) 2nd edition

  Devoutly religious, ThulasseryManapurathu family members were zealous about church planting and their upkeep. The following are a few instances:

  Adoor – Pathisseril- St.Kuriakos Orthodox Church ,Anandapally was constructed at the instance of Pathiserril family.Koruthu Kochukoruthu of the same family built the St.Mary’s Orthodox church ,Koodal. The fact that priestly tradition of ThulasseryManapurathu family was kept intact by this branch is borne out of the diaries and other records maintained by the Kanjirakatu line of priests which spanned more than four generations.Mathunni Kathanar heads the list , though there is a mention of one Koruthu Kathanar who preceded him .But there is not much of records to substantiate .Mathunni Kathanar was the first priest to offer Qurbana at the the Makkamkunnu church the first church in Pathanamthitta town which was built in1844 and consecrated by Mathoma Metropolitan Mathews Mar Athanatius. His son Geevarghese Kathanar built the the St.George Orthodox church Kalanjoor at the wish of Pulikottil Joseph Mar Dionysus in 1892.He was appointed the first priest of Orthodox Valiyapally,Parakode by Parumala Thirumeni .His son Mathai Kathanar who was the nephew of Baselius Geevarghese II,Catholica Bava, was the first priest of St.Kuriakose Orthodox church at Anandapally which was built by Pathisseril family He had also served the spiritual needs of 13 churches in and around Adoor. Scaria Kathanar ,the famous Syriac scholar who remained single was deputed by Wattasseril Thirumeni to succeed Alwarez Thirumeni in building up the church in Ceylon .He was the driving force behind the Sunday School Samajam(1929) and Marthamariyam Samajam(1934) at Kannamkode. He initiated the construction of Marthasmuni Orthodox Church ,Kottanallur and St.Mary’s Orthodox church ,Aykad .H.H.Geevarghese II was his patron. .Philipose Kathanar of Valliyath branch besides serving as manager of St.George school, Ezhamkulam which was established by his father Ommen Thomas. was also vicar of four churches around Adoor. Mathews Pathisseril ,a prominent founder member of Basil Trust ,Baroda (Gujarat) played a pivotal part in setting up the Basil school and St.Gregorios Orthodox church both in Baroda. Fr. Mathews John(Koodal) of Quilon diocese ,Fr.George Varghese(Anadapally)of Kollam diocese who is also professor of English at St.Gregorios College, Kottarakara and Fr. Mathews George ,vicar St.Mary’s Orthodox Church, Dallas belong to this family .57

  Aluvila – (Anchal):- Blessed with extensive landed property ,the Aluvila family has donated prime land of no less than an acre each to three churches of different denominations-Bar Sauma Syrian Jacobite Church ,Kumalloor, St.George Orthodox church ,Kampamkode and St.Jude Malankara Catholic Church ,Ayoor.58

  Mukkathu- (Chengannur)-Kottoorethu Mammen Joseph Kathanar: One of the architects and strong pillars of the Marthoma church in its infancy besides being founder of Chengannur Marthoma church served as Secretary of Malankara Marthoma Church executive for 22 years .It was his astute handling of the case between Orthodox and Marthoma churches that brought about the agreement of 1053(M.E) ensuring equal propriety rights over Chengannur old Syrian church for both denominations. He was the brain behind the launching of the Malankara Sabhathaaraka the official mouthpiece of Marthoma Church . Author of ‘Daiva Makkalude Thenkatta’(Honeycomb for the children of God),an anthology of songs and prayers in Syriac .He was chiefly instrumental in founding the first Government English School in Chengannur . J.C.Abraham Kaseesa -:While seving as vicar of Chengannur Marthoma church played a significant role in the social and political affairs of the region. Bishop John Varghese:The first Bishop of St.Thomas Evangelical Church s was the founder of Puthukottai Chrithudas Ashram(Prakasapuram in Tamil Nadu) for destitutes and orphans and Ezhumalloor hospital .Started schools in Kuzhalmannam, Pudukottai,and Vemballur. Worked tirelessly for gaining the rights of people belonging to backward communites and gypsies in Palghat district to use public roads and study in schools.The scope and vision of Palghat Ashram won great popularity under him .Rev.M.P.Job : Educated in Cambridge and one of the three founders of Manganam Chrithava Ashram. Started the Society of St.Thomas with an ecumenical vision .He was the traveling secretary of Students Christian Mission in Ceylon, Burma and India. One of the leaders of Karapuram mission in Cherthala ,Rev Job in the wake of the second world war worked for alleviating the miserable condition of the poor coir workers of Cherthala by successfully calling the attention of the government to the plight of the people .Fr.Thomas Inchakalodi:one of the prominent members of Malankara Catholic Church was the reputed author of –Keralathile Christhava Sabhakal( Christian Churches of Kerala),Arch Bishop Mar Ivanios, Nammude Pithaakanmaarude Viswasam(Faith of Our Fathers) etc.Very Rev.P.V.Thomas who retired as senior Vicar General of Marthoma Church was instrumental in founding the Houston Marthoma Church which is the first Marthoma Church in USA . Late Fr.Eapen Kaplaserril (Malankara Catholic Church),Rev.George Mathew(Marthoma Church),Rev.Mathew P.Thomas(Marthoma Church), Fr Siby Kannamthanam(Malankara Catholic Church),Dr.Abraham Inchakalodi(Orthodox Church), Rev Jiji John Jacob (C.S.I. Church) and Rev .John Philipose(C.S.I.Church) all belong to this family.Kurian Varghese Kannamthanam served as member of Malankara Syrian Catholic Congress and one of the founders of Malankara Catholic Church in Chengannur.Varkey brothers played a pivotal role in setting up the CSI St.Andrew’s Church in Chengannur, K.C.Koshy founded the CSI Church ,Pathanamthitta. Kunjunaina Ousep helped found the Keezhvanmazhy Marthoma Chapel . 59

  Kunnil – (Edanadu) :Members of this family take pride in founding the St.Mary’s Orthodox Church and Marthoma Church at Edanadu.Fr.Zacharias Cos Episcopa and Bar Sauma Ramban ( Superior at Othera and Chengamanad Ashrams) have made their mark in the Orthodox Church.60

  Chirakakathu- (Pandanadu) : St.Thomas Marthoma Church Pandanad stands in the land donated by Palliparambil Mathai of this family .The St.Mary’s Orthodox Church at Pandanad is built at the land donated by Chirakakathu Thekethayil Alexander . Sunny Punchamannil is a managing committee member of theSyrian Orthodox Church .61

  Manalel- (Mannar): This family takes credit for establishment of both the Marthamariyam Orthodox Church and Malankara Catholic Church at Mannar.Rev Christophorus Ramban (Superior, Mar Kuriakose Ashram , Mylapra) .Fr.Prof.Alexander George – professor of History at Pathanamthitta Catholicate College and an excellent religious orator and Fr.Zacharias Madathil of Orthodox church and Fr.Varghese Manalel of Malankara Catholic church uphold the name of their families in their own folds .62
  Narickal -(Punaloor):The St.Jude Malankara Catholic Church was built by this family.63

  Vettikamattom – (Muvattupuzha):St.Peters and St.Pauls Syrian Jacobite Church ,Kadathi established in 1040ME was built by the efforts of Mathai kathanar of this family RevFr.Kuriakose Kaseesa and Rev.Fr Paulose Kaseesa have been in the service of Jacobite Church.64

  4-Thumbnail sketches of a few family members who have made a mark in social arena
  References:-
  65. Unpublished article by Alex Ourayl, President of Keezhvanmazy branch of Pandanad Chirakakathu family.
  66. Chengannur Mukkathu Kudumbayogam Chrithram, 2000
  67. Alex Oorayil, op.cit. .
  68. Chengannur Mukkathu Kudumbayogam Chrithram, 2000
  69. Alex Oorayil, op.cit.
  70. Chengannur Mukkathu Kudumbayogam Chrithram, 2000
  71.Edanadu Kunnil Chittazhethu family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
  72. Adoor Pathisseril family from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
  73. Muvattupuzha Vettikamattom family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
  74. Adoor Pathisseril family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
  75. Arattupuzha Valyanethu family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition
  76. Mannar Manalel family history from Thulasery Manapurathu Tharavadu directory (2005) 2nd edition.

  Padmasree Barrister George Joseph – educated in Edinburgh, stood shoulder to shoulder with Gandhi , Nehru and Vallabhai Patel was a member of Central Legislative Assembly(1937).Editor of ‘Young India’ and ‘The Independent’, jailed with Nehru(1921-23) and a member of Home Rule League (1918).Gave leadership to Simon Commission boycott and Vaikom Satyagraha. 65 Kurian Varghese – represented Chengannur as a member of Travancore State Assembly (M.E.1099)).Served as President of Malankara Syrian Catholic Congress.66 Padmasree Pothen Joseph – influential journalist who earned international repute through his column ‘Over a Cup of Tea’. Worked as Chief Editor of Hindustan Times, Indian Express, The Dawn and Deccan Herald. During Nehru’s Prime Ministership played a pivotal part in drafting the Journalists’ wages and working conditions .67 Mammen Kannanthanam – Prominent freedom fighter who took part in Vaikkom Satyagraha, Nivarthana Prakshobam etc was incarcerated only to resume as President of All Kerala Malanad Karshaka Sanghom and President of All Kerala Estate Workers Union and Secretary Kerala Socialist Party .68 Padmasree P.M.Joseph – Was awarded Padmasree for his service to the field of sports. Founder of Laxmibhai National College of Physical Education, Gwalior .69 Abraham Vakil – Founder President of Chengannur Bar Council. Fought against isolation and denial of rights to the underprivileged ‘harijans’. Founder of ‘Kerala Kraisthava Sevaka Samithi’. Eapen Inchakalodil – took part in Nivarthana Prakshobam and all the other uprisings organized by State Congress .Election convener of Congress Party for Lok Sabha and Assembly elections. K.C.Koshy -The only Malayali among the 5 leaders of Naval Mutiny against British which was supported by Subash Chandra Bose’s supporters .Court martial led and jailed he was awarded the 24th Tamrapathra by Prime Minister Indira Gandhi. Thomman Thomman (1580-1655) – Trusted steward (kaaryasthan) of Vanjipuzha chief (ruler of Chengannur).Authorized to reconcile disputes and advise on law and order in Vanjipuzha principality. Presented gold ring and ‘Pattukara’ for organizing the Thrichittattu temple Ghat construction. (Kshethrakulam). Kochandy Vakil – Only Christian Pandaravaka vakil under Princess Gouri Parvathibhai .Authorized to adjudicate on legal matters. Koshy Inspector (M.E.1032-1071) – One of the first Christian Inspectors in Travancore police .Rewarded a horse by police Commissioner Bensley for quelling the Muslim revolt in Kollam. T.V.Punnose – Assistant Textiles Commissioner, Research wing secretary of University of Travancore, Joint Director of Industries, General Manager Kerala Ceramics, Member of Government of India Development Council. K.K.John – Assistant Accounts General of Government of Kerala and Assistant Accounts Officer of Government of India. John Thomas –Served as Principal of St.John’s College, Ceylon and Head of Physics Department in American College, Madurai… George Zachariah -. Additional Secretary government of Kerala, Private Secretary to three ministers of Kerala – T.K.Divakaran, K.M Mani, P.J. Joseph. Chevalier George Varghese – Senior advocate Karalla High Court., awarded Chevalier title by the Pope for outstanding contribution to Church and public life. . K.J.George I.P.S. – Inspector General of Police and head of Public Grievance Cell, he was awarded President’s medal for meritorious service. Dr.P.Zachariah- Principal of Christian Medical College, Vellore and Head of department of Physiology. Dr. John Joseph- renowned scientist and Director NASA Research Station at California , also head of Physics department at Tallahassee University, USA .Dr .Samuel Thomas – head of Physics department at Canada Military College .Dr. Cherian Thomas- Professor Zoology ,Christian College and visiting professor at Cochin University and Mahatma Gandhi University. Dr. George Varghese – H.O.D.Electronics and Telecommunications T.K.M. College of Engineering, he won Dr.Alexander Marthoma Award for contributions in field of music. Ninan Thomas- (Bombay Paappachan) First Malayali to play in Rovers Cup, Bombay and I.F.A.Shield, Calcutta. “Ninan Thomas was the first Indian to play in England’s first division football” said English footballer Johny Walker. Prof.Babu Zachariah- Doordarshan and Radio sports commentator for 35 years, H.O.D. English, Marthoma College and Principal St. Mary’s College for Women. Thomas John- proprietor Thomsun Cassettes (Dubai). 70 P.G.Mathai I.R.S. – was a senior manager in Indian Railways 71. Abraham Varghese I.R.S. – Planning Commission of India Project Evaluation Officer for Maharashtra, Tamil Nadu, Kerala, Karnataka and Andhra Pradesh 72. Sunny Punchamannil – Managing committee member of the Syrian Orthodox Church. 73. Dr.Mathai Paulson- Chairman Critical Care Committee, USA, Vice President World Child Care, Fellow of American College of Chest Physicians, Outstanding Teacher Award of Tulane University, USA. Professor in Pulmonary and Critical Care Department at Tulane University, USA. Jithu George – Gold medallist at 2004 National Rifle Shooting Championship and Silver medallist at 2003 National Rifle Shooting Championship.
  74 Mathews Pathisseril- Adoor- *Founder and Directors Board Member of “BASIL TRUST AND BASIL SCHOOL” and St: Greegoriyose Orthodox Church, Baroda, Gujarat. *A founder of St: Greegoriyose Orthodox Church, Indore, Madhya Pradesh. *President of “MENTALLY HANDICAPPED” (M.R) Association of Kerala. *Coordinator of “MANOVIKAS” (Special School for Mentally Disabled), Adoor. *State Organizer of Kerala “SEPECIAL OLYMPIC” for Handy Capped. *State Advisory Member of “HOSPITAL MINISTERIES, INDIA” (HMI). *State Advisory Member of “SNEHA THAZHVARA” (Prevent peoples from the Suicide). *Founder and Directors Board Member of “ASHRAYA SISSU BHAVAN” (Orphanage for Children) – Adoor. *Founder and Director Board Member of “RAINBOW RETIREMENT HOME”, Adoor. *Life Member of Indian Red- Cross and Senior Citizen Society. *Convener Holly Family Counseling (Counseling, Voluntary Works, Marriage Supports for needy people, Rehabilitations Centers, Children Home, Relief Works, Educational Supports and many more)
  *In 1963 Kerala State Independence Day’s parade in Central Stadium, Trivandrum he was the flag office and former Kerala Chief Minister late R. Shankar was the Chief Guest.*1964 escorted to SREE MULAM THIRUNAL MAHARAJA, the Ex- King of Travancore for the “Neeratte” to Shankumukam seashore. *1965 war between India and Pakistab he was in Kashmeer and wounded. *He moved to Delhi Militery Gen: Hospitel and had an opportunity to meet and talk with former Prime- ministers of India, Mrs. Indria Gandhi, and Lal Bahadoor Shastri in New Delhi. *In the Delhi Militery Gen: Hospitel he have received the special presentation from Mrs. Indria Gandhi, and Indian Field Marshall late Kariyappa.
  75 K.C.G.Varghese – Director, Hindustan College of Engineering Technology (H.I.E.T), Madras and former President Air Taxi Forum of India. K.C. Samuel – Director, Hindustan Electronics Academy, Hindustan Aviation Academy Evehans Business Academy, Director of the International Aviation Academy and the Barons’ Pvt. Ltd, Kochi. , Bangalore 76. Alex M. Chacko – General Secretary of Kerala Vyapari Vyavasayi Ekopana Samathi (Kerala Merchants Association) .77

  As individuals build up families and families in turn form the warp and woof of the social fabric, the socio – political and cultural fibre of families form the tone and texture of the society. From this perspective the contribution of Thulaserry Manapurathu family to the society can never be underestimated.

• St.George- Geevarghese Sahada traditions and rituals among Nasranis
  1- Destruction of Kollam , Migration from Kollam to Kallada and Establishment of Thulassery Manapurathu Tharavad

  References:-
  34. Travancore Archaeological Series (T.A.S.) Vol.6 p.15
  35. Elamkulam Kunjan Pillai, Keralathinde Eruladanja Edukal, pages .64, 112,117
  36. Diaries and writings of Mathai kathanar the 24th generation priest of Thulaserry

  In the Chera Chola war between 1000A.D and 1100 AD whole of Kerala especially the towns of Mahodayapuram, Kollam, Vizhinjam and Kanthallur were destroyed.

  Kulothunga Cholan who ruled from A.D.1070 and 1120 A.D. in his Cholapuram Shasana (edict) states that in his 30th year or rule the suicide squad of Kerala attained heaven and the boundaries of the Chola, Chera Pandya Kingdoms were decided.34

  Translation from Malayalam “The intelligent Kulothunga Cholan with a mighty army attacked Chera’s and pandya’s Inspred by his successes Kulothunga led his army north and attacked kollam.” “In 999A.D Rajaraja Cholan defeated the Chera army. ……Again in 1005 AD rajarajachola attacked and captured Kollam, Kodungallur….In1028 A.D again a large Chola army under rajathirajachola captured and killed a large portion of Kerala and its people.The Chola edict states that the venad king was also killed in this war. To escape from the cruel Chola army the people of of kerala (Chera) sought refuge in the mountains and nearby areas.35

  By the beginning of 12th century, the Cholas overran Venad and destroyed Kollam town. With the fall of the town and the church the Persian Christians who held prominent position in the Venad army and dominated trade and commerce fled to Kallada . Valiyaveettil family in Kollam, the root of Thulassery Manapurathu family, has the tradition of having one of its sons as a general of Venad army. The members of ThulasseryManapurathu family who were the beneficiaries of the Tarissapalli Chepped were honourably received by the chiefs of Kallada-the Kartha’s -and given prime land belonging to Koickal palace to establish the Thulassery Manapurathu Tharavad. The 24 room building with ‘ettukettu’, ’padipura’, and ‘pandakasala’ in traditional ‘vaastu’ features was indeed a lordly mansion .The Thulassery Manapurathu family had a records of its Persian Christian heritage written on documents written in Persian script.

  Socio-Political impact

  While the Chepped entitled them to oversee law and order , revenue ,weights and measures, they were also expected to chip in with men and materials in times of war .They maintained a unit of cavalry and infantry for this purpose .The ‘Kuthirakkulam’- the pond for horses-is still seen within the ThulasseryManapurathu family property beside the church. 36

  2- Kallada ValiyaPalli

  References:-

  37. The handwritten diaries of by Pulikottil Mar Dionyius (former supreme head of malankara orthodox church) and Chitramezhuthu KM Varghese
  38. Diaries and writings of Mathai kathanar the 24th generation priest of Thulasserry manapurathu family

  Manapurathu family based on the ancestral documents and Thaliyolagrandha handed down through generations. Originally known as Thulassery Manapurathu Marthamariyam church but now known as St. Mary’s Orthodox Church, Kallada

  Priesthood ran in the family uninterrupted for 24 generations- right from 9th century when they took charge of the parish founded by Mar SaboreIso in Kollam. . They continued the tradition even after the Chola invasion, setting up the Kallada church as the ‘kurisupally’ of the destroyed Kollam Tarissa church.Evidently ecclesiastical tradition was no less important for them than trade interests.

  The history of this church, mentioned in the church records held by Pulikottil Mar Dionyius (former supreme head of malankara orthodox church)and Chitramezhuthu KM Varghese show how this church was destroyed by internecine feud between the Karthas of east Kallada and west Kallada and how a matriarch of Thulassery Manapurathu family recovered the cross of the destroyed church from the river and prevailed on Avani Rajni (queen of west Kallada) to allot some land for the church. She was won over by hadsome gifts of precious stones.37

  The prominence given to the Marthamariam church horse in the ‘kettukaazhcha’ festival stands as a glowing testimony to the enviable position enjoyed by the family as well as the communal harmony that prevailed during the time. That some among the Persian traders joined the Muslim and Hindu communities in later years remains a less known historical fact. Till the Orthodox Church took over the Marthamariam church, it was a Thulassery Manapurathu family property and the services of the church were enjoyed freely by members and non members of the family.38

  3- Mar Anthrayos Bava

  References:-
  39. Alummoottil ommommen Kathanar’s Diary
  40. Father K.David, Suriyani Sabha Chrithram
  41. Ittoop Writer, Suriyani Sabha Charithram
  42. Ancestral documents and thaliyolagrandha

  Trading in precious stones and spices they maintained their Persian connections. Apart from traders , family relations and church heads/priests from West Asia heads also visited the ThulasseryManapurathu family .Records show that Mar Anthrayos Bava in the face of opposition from other local Christians ,was supported by ThulasseryManapurathu family where he spent his last days keeping it as his Methrasanam (eccleciastical seat).It is evident that even generations after their migration to Kerala they retained considerable grasp over the major Mediterranean languages to continue their trade relations.
  “In 1682 Mar Anthrayos bava came to Kallada from Puthencavu.he was called ‘Valyaappoopan’One day he came and sat at the padipura of Thulaserry Manapurathu tharavad The mother of the home gave him milk and plantains. He was at first mistaken to be a Brahmin y the mother .But later understood his real identity.bava was given a room in the naalukettu and given due respect.In 1675 bava came from Turabdeen to Mulanthuruthy with two brothers .One was a ramban( unmarried priest ) while the other married and had tow sons.The bava came with riches but gave it away as alms to the poor and finally became penniless. He did not like the food of Kerala and consequently developed stomach disease .To cure the disease a local vaidyan (doctor) advised him to drink toddy .Some influential members of Mulanthuruthy church labelled the bava as a drunkard and evicted him from the church.”39

  Alumoottil Ommomen Kathar writes ,“In 1653 after the coonan Cross oath there was great unrest in the malankara church.After this event Mar Grigorous came to Kerala in 1665.This helped in the upliftment of the church of Malankara.He passed away in 1670 and was buried in North parur church.Then in 1678 Mar Anthrayos bawa from Thurabdeen came to kerala.AS he came with special powers to ordain Metropolitans in Malankara he was called Mar Anthrayos Pathros.he had a brother who was a Ramban and another brother who was a commoner. He firt came to cochin and then went to mulanthuruthy He developed stomach pain in Mulanthuruuthy and hence he could not offer Holy communion .As he walked in cloths of laity some people did not like him. Moreover he had to take toddy as a relief for his stomach pain .As old age and ill health made him less effective man. All these angered the people who informed Antich about this and Mar baselious came to Malayalam (Kerala) in 1685.He passed away and the Ramban with him was or new Metroplitan by the name Ivanios..plathunkal tharakan and his local supporters with the support of Ivanios Metropolitan did not allow Mar Anthrayos Bawa to perform prayer at the Church by locking the church .They also demanded that Anthrayos Bawas golden chalice(kaasa) be kept in the church. Anthrayos Bawa and his brother the ramban decided to leave Mulanthuruthy as he left Palathunkal Tharakan’s sons died of snake bite and the church that locked the church was found dead near the church. This led to great fear in the local people and church men. Anthrayos and his Ramabn brother reached Puthencavu where the ramban passed away and he is buried on the river side. AS Bawa faced problems from the local family at Puthencavu he left for kallada .Bawa came into good terms with the ThulasseryManapurathu family who who helped him to offer prayer. He used to take bath in the Kallada River. Without knowing high tide and rise in water level bawa went to bath and was caught in whirlpool and died on Kumbam( Malayalam month) 18 , 1692.He was buried in the alter of the kallada marthamariyam church. His annual memorial prayer and festival is conducted every year on Kumbam 18 and 19 in the kallada church..As Bawa also stayed and visited in Manarcad, Piravom, Puthencavu, Kundara and Mulanthuruthy before settling in kallada, his memorial festival is also conducted in manarcad and Puthencavu and Kundara

  Father David writes “In 1678 a Syrian by name of Anthrayos came to malankara .He was a pious saint. 41 After the death and burial of Mar baselious Eldo Catholicos in 1685 it’s written by Ittop writer that mar Anthrayos Patriarch came to Malayalam (kerala) 42

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