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is a very difficult task to prepare the Pakalomattam family
history of 2000 years as no effort so far has been undertaken
in this direction. The Kerala tradition do not have a
system of recording and handing over the details of historical
incidents and records. Hence we have to depend on the
church history, social history, oral tradition and legends
handed down the generations to distill history out of
them.
St.Thomas Christian Tradition :
St. Thomas, the apostle after the pentecost day, did missionary
work in Persia, North India & Afghanistan. He visited
Jerusalem at the death of St. Mary, mother of Jesus and
attended the Jerusalem Synod in A.D 50.
Then he journeyed to South India and landed at the chera
capitalport of cranganore or moziris in Kerala. After
this he traveled to South East Indian shore and did missionary
activity there. In A.D. 72, at the port city of Mylapore,
South of Chennai the old Madras city he was martyred.
The living testimony of St. Thomas mission in India is
the enlivening presence of the St. Thomas Christians in
Kerala and their living traditions. His tomb is not claimed
by any other people in the world requires a special note.
The mortal remains of St. Thomas, wherever it is kept
like Edessa, Orthonaetc certifies that it is brought from
India. The fact that the tomb of St. Thomas is 1500 kms
away from Trichur in Chennai coast and the Solemn celebration
of St. Thomas day (Dukrana) on July 3 when Kerala is having
incessant rain by Syrian Christians here is a living concrete
testimony of the St. Thomas connection of Kerala Christians.
St.Thomas came to Palayur in 52-54 A D . Palayur was one
of the 64 Brahmin villages in South India. St.Thomas conversed
with the Brahmin priests performing rituals (Pithirpuja)
at "Thaliyakulam" before Palayur Shivashetram.
He had seen them throwing water upwards into air while
performing rituals .St.Thomas asked them why does the
water fall back to the ponds ,if your gods receive them.
He said that if he prays in the presence of living god
, the water will stay in air .Because it was against the
natural laws , they said they will take his advice and
follow the new path , if it happens so. And it so happened
and the Brahmins present there immediately took baptism
from St.Thomas himself.
The four families ordained as clergies were from the Brahmin
families of
Pakalomattom (Pakalomattam) , Kalli ,Sankarapuri ,Kalikavu
.It may be because they were already doing priestly activities.
Traditionally it is believed that high priests (bishops
) were the exclusive rights of Pakalomattam family .
St. Thomas also founded seven churches at the following
places: Maliankara, Palayur, Kottakavu, Quilon, Niranom,
Nilakkal, and Chayal. After several years of work in Malabar,
the Apostle went to the Coromandel Coast (East Coast)
where he was assassinated by irate Brahmins (or by a hunter)
in 72 A.D. This tradition along with many others legends
is found in ancient Christian songs (seventeenth century
and later) like the Veeradian Pattu, Thomma Parvom, and
Margom Kali Pattu. The Acts of St. Thomas, an apocryphal
work by the Syrian Bardesan (220 A.D.) also mentions the
missionary work and martyrdom of St. Thomas in India.
The Pakalomattom Brahmins were the traditional Vedic instructionist
teachers. They were called oathans in ancient Kerala.
That may be why were given chief priest position. The
Pakolomattom house house was furlong west of Palayur Church,
and the house plot even now is existing in Survey No:64/7.
The festival of Palayur Church falls on July-15, the supposed
day in which the Brahmins accepted Christian faith. The
other Brahmins cursed the place and left, thus in Malayalam
the place came to be called "Sapakad" or cursed
land, which later became "chavakkad" and now
Chowghat. Many modern historians are of the opinion that
Brahmins did not reach kerala before the 4th century.
The Brahmin supremacy of Kerala became evident by the
8th century. This coincides with the decline of Budhism
and Jainism in Kerala, largely due to the Advaita movement
of Sankaracharya, (788-820 AD). But this does not mean
that no Brahmins were there in the south.
Where there Brahmins in Kerala in 1st century?
Kerala was known to Vedic Aryan's even in Rigvedic Period
5000 years ago. In the Snaskrit Sloka defining India starring
"Uttaram Yat Samudrasya", the geographical boundaries
were given in Rig Veda. In the Mahabharata war (dated
at 1400 B.C. by Pagiter) Kerala Chief Participated by
giving food to both sides. He is called "Perumchottudian"
in the epic. The epic Mahabharata mentions the kings by
the name "Pandyancha Cheralan". In Rig Vedic
Nadi Suktam or sloka of rivers which name the rivers.
"Imam me Ganga, Yamuna" etc. the river Kaveri
is mentioned. Hence after knowing Kerala for three thousand
years, the Brahmins never came to Kerala for three millenniums
is an absurd theory. The Budhism and Jainism were very
strong in Kerala, but that does not mean that Sanatana
dharma, with its intellectual missionary vanguard, the
Brahmins were absent in Brahminism, and were in essence
Hindi reform movements. Hence to say that the reform movements
were here, but the original Brahmins and Hinduism were
not here, is quite absurd. Aryans and their Indian forefront
the Brahmins were very good travelers. They started from
the Bohoemian Plateau by 3000 B.C. By 2300 B.C.they traveled
2500kms and captured the Indus Valley, destroying Harappa
and Mogenjodaro. Their western cousins reached Palestine
as Hittiles and were fighting Eyptian Pharoah Rameses
II in the Battle of Kadesh in 1545 B.C. They traveled
2000 kms in 1000 years. They reached Greece as Dorians
and conquered Greek Dorians and conquered Greek Peninsula
by 1250 B.C. They reached Rome and Italian Peninsula by
756 B.C. They overran Spain and Britain by 55 B.C. They
took only 1000 years to overran the whole of Europe. From
sind to the conquest of Gangetic basin they took less
than 1000 years. Hence to argue that the Aryans will take
more than 2500 years to reach Kerala, to say the least
is foolishness. TheMooshika Vamsam Kavyam shows that the
Haihayas reached Payyannur (North Kerala), in the 5th
century B.C. Parasurama came at this time. The Parasurama
legend shows the Aryanisation of western coat including
Kerala. Hence the Brahmins reached Kerala in the 5th century
B.C.
The confusion was created when the word Nampoothiri was
used in the Palayur conversion story. Nampoothiri Brahmins
are the Maratha Brahmins, who came as invaders to Kerala.
Parasuramas rules in the Narmada Valley of Maharashtra.
A Malwa king named Parasurama is supposed to have invaded
Kerala and brought the Brahmins by force. "Illam"
the word came from Marathi word "Illu" which
means house. As they came by rowing in boats they were
called Nayambu = Row, and Nayambu - Thiris. This coming
of Maratha Brahmins to Kerala, may have happened in the
4th and 5th centuries and by 6th century they got the
caste Name Nampoothiri. By 8th century Sankaracharya a
Nampoothiri is seen carrying his Sankara Dig Viyayam throughout
India.
In the Sanghakala works we come across Brahmins by name
"Anthanar". The second century Sanghakala poet
Kapilar was a Anthanar Brahmin. The anthanar is used even
by Ramapurathu warrier in his Vanchipattu. Agsthya and
Tholkapiyar B.C. IInd century to A.D. IInd century the
precursors of Tamil literature were Brahmins. In B.C.
second century itself the King Chandragupta Maurya resigned
and came along with sanyasis and Brahmins to Sravana Belagola
in South Karnataka and lived there. Another 150kms of
travel and the Brahmins could reach Kerala. The Parasurama
legend shows large scale migration of Brahmins to Kerala.
Chanakya, the Black Brahmin Prime Minister of Chandragupta
Maurya in B.C. 3rd century was a South country is Kollam.
In the Panthrirukulam story Vararuchi, one of the Navaratnas
of Vikramaditya (AD. 320-360) is shown as visiting Kerala.
All this shows that Brahmins were only Pandits and not
the ruling class. The early chaldean and mesopotomian
languages also indicate Indian religion and the word used
is Brahmin.
These are the Brahmins met by St. Thomas in Palayur. The
epithet Nampoothiri was a later addition in the 16th century.
Hence when we read Nampoothiri it may be understood as
Brahmin or Anthanar.
The Karnavar of Pakalomattom family was Eravi karthan.The
word "Karthan" meant Karthavu or priest . Also
Nazaranees used to call their priests as "Kathanar
". Eravi (or Sun ) was a common Brahmin Namboothiri
name.
One of Cheppads received by Nazaranees was called "Eravikarthan
Cheppad ". This Eravikarthan was the maethran of
Mahadevar pattam .This Eravi karthan (AD 230)may be was
an ancestor of the first maetran Eravi Karthan of Pakalomattom
family .
Arkkidiyakon ( Archdecon) title of Malankara was the monopoly
of Pakalomattom family .
The days before the advent of foreign Maethrans (bishops)
, the high clergy posts vested exclusively with the Pakalomattom
family. An unbroken chain of clergies were continued from
Pakalomattom family for centuries.
Quoting the words of an olden Marthomacharitram Kallyanapattu
"... Thankamayolla Vedam Seekaricha Naralill
Shankarapuri yanum Pakalomattom ennum
Keerthi parukiya randu veettukarannu
Sleehakarthavin namathil
Thirupattavum Koduthu..."
Because of their new faith the four families were subjected
to much hardship by Non-Christians ,and consequently they
had to move towards South by the
end of the 2 nd century .Many believe that it happened
in the 4th century AD some say exactly 337. A.D. Some
histories are of the opinion that actually it is 337 K.E.
ie., 824+337 = 1161AD. Thus they came to Kuravilangad
, here they retained their original family names. As per
govt. records , Survey 179 lakkam 519/8 No was possessed
by Pakalomattom.
The stories and legends connected with the construction
of Kuravilangad Forance church are the result of later
mix of history with some fertile imaginations. The miraculous
intervention of St. Mary in the construction of the church
is evident. The never drying well on the hill top is an
evident testimony. According to tradition prevalent in
Kuravilangad the church was founded in 354 A.D.
Alapatt , Kottayil etc were the prominent among Pakalomattom
/Pakalomattam descendents.
Before the church construction the four Brahmin converted
Christian stayed in Kalikavu. They retained the old names.
In survey volume 179, survey No. 519/ 8 is the plot of
Pakalomattam. The other three families have their plots
nearby. The tombs found in the plots show that the families
buries their people in the plots themselves. At the time
of the construction of the church, some of the four families
shifted their residences to the newsite, there may be
a small church in old Kalikavu in the Pakolomattam property.
The adjacent plot is called "Srambical" which
indicates a "srambi" or house of a priest was
nearby. All four families jointly constructed the church
and that is why the trustees were divided to all families.
The permission of all family chiefs were asked to start
the church festival. The Pakalomattom family stayed just
on the northern side of the church, between the present
Devamatha college plot and the northern wall. It was called
Palli Vadakkedam family. As Pakalomattam was the chief
priests among the four, they stayed closest to the church.
They were called Palli Veedu. Only Vadakkedathu family
got this epithet. Other branches are panamkuzha, Puthenpura,
Kudukkasseri, Vettikunnel etc. A large number of leaders
in spiritual and social leadership came out of Panamkuzha
Branch.
The Pakalomattam Kalikavu Branch existed upto 17th century.
The two great Archdeacon Geevarghese of Christ and Archdeacon
Geevarghese of the cross were born in this root family,
Geevarghese of Christ was appointed as bishop of Palayur,
but due to Portugese intrigue he couldn't be ordained.
As Archdeacon's Position of the Bishop was above that
of Bishop it is suspected that he may have to suffer a
lot was holding charge of Arch Deacon and Bishop's Administrator
when the synod of Diamper 1599 was held. He survived till
1637 AD, and he belonged to this root family. With his
elder brother's death, the root family became supportless
and the children shifted residence to Kuravilangad Alappat
family.
The plot adjacent to the root family has the tombs of
Archdeacons. This is a holy land for all of us. It is
very unfortunate that enough importance is not given to
this plot in history. In 1925 P.J. Thomas reminded everyone
that a memorial structure may be built here. The plot
was in the ownership of Alappatt family. But except 14
cents of land, the rest was sold to Parakkunnel Thommen
Ouseph. His son P.J. Thomas gave 24 cents of this to the
church. The land kept by Alappatt family gave thatland
in a gift deed to the church in 1953. In 1963 a cupola
was built there. Alappatt Fr: Paulose was the Vicar of
the church at that time. The Nalukettu ground floor was
visible even at that time. The well is preserved. Twenty
feet north of the well are the tombs of the Arch Deacons.
So many favours are received for all those who seek their
intercession. The Pallivadakkedem Branch also sold their
property in 1936. In 1793 an Ouseph from this family migrated
to Kurichithanam. His elder brother is Marthoma VII who
died in 1809. Later their successors lived here. Now most
of this area is the parking stand of the church.
Ankamali and Niranam period of Pakalomattam Family
Pakalomattam family came to Ankamli in 480 AD. Whether
they came from Palayur to Ankamali traveling 70 kms South
or they travelled from kuravilangad to Ankamli trvelling
70 Kms north is not known. Ankamali church was built in
480 AD. Later in the 14th century, the Arch Deacon shifted
his residence from kuravilangad to Ankamli along with
some family members. When Portugese came to Kerala, Ankamali
was the HQ of the Kerala Chruch. In 1608 the Ankamali
diocese was abolished and shifted to Cranganore. Then
Arch Deacon went back to Kuravilangad. For 200 years Pakalomattam
family. One Arch Deacon's tomb is visible in Ankamali
church. 200 Pakalomattam families live in and around Ankamali,
and they are available in all denominations of the church.
In 1653 the pledge of the Coonen cross happened at Mattancherry.
Those who resisted the Portugese interference in Church
affairs went to south and made Niranam their HQ. Many
Pakalomattam families stay there. It remained HQ, till
it was shifted to Kottayam in the 20th century.
Extinction of Kalli and Kallinkel and merger with Pakalomattam
:
By 17th century Kalli family became without heir. A boy
from Palliveedu of Pakalomattam was adopted by Kalli Family.
From then Kalli Veedu came to be called Palli Veedu. All
Kalli Veedu families at present are Pakalomattam branches
only. Kalli will not become "Palli" by any Linguistic
twists as argued by some. As per phonetics 'pe' will covert
to 'be'. And "Ke" may became "che"
or "Jalli". But Kalli cannot change to palli
by any phonetic shifts. Hence the theory held by some
that Kalli Veedu later came to be called palli is fallacious.
Only because Kalli Veedu took "dathu" or adoption
from Pakalomattam Palli Veedu, it latr came to be called
Palli Veedu. Like wise Kallikal also became heirless and
Pakalomattam boys were adopted into their family. All
families which claim descent from Kalli and Kalliankal
are actually at present branches of Pakalomattam.
The Large Scale Migration and Diaspora Formation of Pakalomattam
From 13th century onwards large Scale migrations happened
in the Pakalomattam family. This was largely due to some
reasons. By the 13th century a superstition spread in
Kerala which said that if a thing became impure by Theendal
and Thodeel (the custom with which an untouchable touch
maje thing impure) it can be purified by a touch of Nazrani
Christians. Hence all royal families and Brahmin families
took a Christian family from Pakalomattam root and accommodated
them near their houses. All important towns got Christian
presence in this way. In 1484 the Travancore King issued
and edict giving monopoly rights for trade in Travancore
to Christians. Mahapillai means Merchant, which later
shortened to Mappilai a term used to denote Christians
in south Kerala. In the north the same name was given
to muslims because the Zamorin of Calicut gave monopoly
trade rights to muslims. Many Christian trade centres
developed. They wanted churches and each of them came
to Pakalomattam and took a priest to their places. I 1313,
Nilackal was destroyed in the civil war between Ravi Pandyan
and Sundara Pandyan in which Malik Kafur's muslim Army
also took part. Christians from this fled to the central
Travancore plains. They established churches, and took
priests from Pakalomattam family. In 1543 the Portugese
soliders attacked Thevalakkara temple and Plundered Gold
from there. The Nair Soldiers bought back and got back
a major portion of it. Kollam was Christian majority Town.
The Venad King feared that if the native Christians join
with the Portugese it is a real threat to the kingdom.
Hence he ordered that half of the Christians of Kollam
to move out to the villages. All these new settlements
built churches there and they took priests from the Pakalomattam
family. Lot of migrations happened because of quarrels
in the Kuraviangad church as recorded in individual family
histories. Later migration spread them throughout Kerala.
The cumulative effect of these migration was that the
strength of Pakalomattam family declined in kuravilangad
and other families took prominent places there. But Pakalomattam
family spread to all major towns in Kerala and became
dominant in Hundreds of Places in Kerala. Now they have
their family members in almost all countries of the world.
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