the journey of kerala book

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Kerala A Journey in Time Part II: Kingdom Of Cochin & Thekamkoor Rajyam; People Places and Potpourri Paperback – May 28, 2021

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• Print length 330 pages
• Language English
• Publication date May 28, 2021
• Dimensions 6 x 0.83 x 9 inches
• ISBN-10 1638735131
• ISBN-13 978-1638735137
• See all details

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• Publisher ‏ : ‎ Notion Press (May 28, 2021)
• Language ‏ : ‎ English
• Paperback ‏ : ‎ 330 pages
• ISBN-10 ‏ : ‎ 1638735131
• ISBN-13 ‏ : ‎ 978-1638735137
• Item Weight ‏ : ‎ 11.6 ounces
• Dimensions ‏ : ‎ 6 x 0.83 x 9 inches
• #16,008 in Human Geography (Books)

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Read Your Way Through Kerala, India

A strip of lush land at the tip of India where spices grow wild, Kerala has long drawn the gaze of outsiders. Here’s Abraham Verghese’s guide to its literature, which nods at these influences but is very much its own.

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By Abraham Verghese

Read Your Way Around the World is a series exploring the globe through books.

If you arrive in Kerala from elsewhere in India, you’ll feel as though you’ve landed in a different country — ­­­“God’s own country,” as Keralites like to say.

This strip of coastal territory at India’s southern tip, 350 miles long and 75 miles broad at its widest point, is shaped like a fish, with the head pointing to Sri Lanka, the tail to Goa, and the eyes gazing wistfully west across the Indian Ocean to Dubai, Abu Dhabi, Qatar, Oman, Kuwait and Saudi Arabia — the Gulf, or Persia in local parlance.

Think of the Gulf as a Kerala annex, since three million Keralites — or Malayalis, speakers of Malayalam — work there; the money they send home makes up about a third of the state’s gross domestic product. Not surprisingly, the Gulf has shaped Kerala’s culture and literature. The territory sits between the Indian Ocean and the Western Ghats, the mountain range that runs parallel to the coast. Forty-four rivers run to the sea, spawning vast lakes, countless streams, lagoons, bottle-green lotus ponds and a latticework of backwaters that are Kerala’s giant circulatory system, with the annual monsoon its beating heart.

Such liquid abundance shapes the lush green landscape dotted with palm trees, and also shapes Malayali character. I think it’s responsible for the fluid facial movements that allow Malayalis to convey volumes without uttering a word.

Kerala’s uniqueness developed in part because the towering Western Ghats sheltered the state from invaders from the north, while the mountains’ fertile slopes allowed spices such as pepper and cardamom to grow wild. For centuries, Arab sailors caught the southwesterlies in the lateen sails of their dhows to come to the “Spice Coast.” When the winds reversed, they carried their purchases of pepper, clove, cardamom, ginger and cinnamon back to Venice or Genoa, where they sold them for small fortunes. Naturally, these sailors kept their source a secret from Europeans.

Expeditions by Westerners in search of these precious spices all failed until Vasco da Gama, a Portuguese explorer, landed in present day Kerala in 1498. He was the first; the Portuguese were soon followed by the Dutch, the French and the English.

What should I read before I go?

Books on Kerala’s history can feel tedious. A first-time traveler is better off with a broader introduction to India, like V.S. Naipaul’s incisive and inimitable “ India: A Million Mutinies Now , ” paired with “ The Idea of India , ” by Sunil Khilnani. The latter argues that politics, more than culture or religious chauvinism, shaped modern India.

Shashi Tharoor is a wonderful writer, as well as a politician and member of Parliament representing Kerala. His “ Inglorious Empire: What the British Did to India ” may make a Britisher squirm, but it is a necessary antidote to the romantic falsehood that the British civilized and modernized India, when in fact they built railways, roads and an administrative structure for the sole purpose of efficiently carrying their loot to Indian ports. Even the word “loot” is stolen from Hindi. Britain — not India — was modernized and industrialized by the spoils from the “jewel in the crown.”

Inevitably, two centuries of British colonization have left a mark in complex ways, including the irony that many Indian writers — including Tharoor, and the author of this article — were educated in schools and universities modeled on the British system, and write and think in English.

In anticipation of the unique and delectable cuisine that awaits you in your travels, read “ The Kerala Kitchen ,” by Lathika George: a colorful travelogue, memoir and cookbook.

There’s a good chance your inbound flight will connect via Dubai or Doha, because these hubs serve the diaspora with daily flights to Calicut, Cochin or Trivandrum — cities whose names have been restored to the originals, Kozhikode, Kochi and Thiruvananthapuram. Whatever your route, do read “ Goat Days ,” by Benyamin, which captures the Keralite dream of making a fortune in the Gulf even if that means taking on crippling debt to pay the broker who arranges the visa and the required Arab sponsor. This comic-tragic novel reminds readers that too often the Gulf dream becomes a nightmare of exploitation, deprivation and prolonged separation from family.

I plan to drive from the north toward the beaches of Kovalam in the south. Any specific books for this itinerary?

Starting in Kozhikode (once known as Calicut) is fitting because it’s where Vasco da Gama landed. Nigel Cliff’s “ Holy War: How Vasco da Gama’s Epic Voyages Turned the Tide in a Centuries-Old Clash of Civilizations ” is a detailed account of what was then the longest ocean voyage ever. While in Kozhikode, take a side trip to the vast estates in Wayanad, where some of the grand colonial bungalows have become tourist home-stays or resorts.

Heading south will bring you to Kochi (Cochin), really a conglomeration of islands that includes Ernakulam, Mattancherry, Fort Kochi (Fort Cochin), Willingdon Island, Vypin Island and Gundu Island. You’ll see traces of the Portuguese, Dutch and British; read about them in Tanya Abraham’s “ Fort Cochin: History and Untold Stories .”

A walk through Mattancherry is a must for great antique stores. You’ll pass the synagogue , the last vestige of a once thriving Jewish community, which is featured in Salman Rushdie’s brilliantly inventive “ The Moor’s Last Sigh . ”

Take the novel “ Litanies of Dutch Battery, ” by N. S. Madhavan, with you to the storied Taj Malabar hotel on Willingdon Island; the food is the best, as is the view of the broad sea channel that runs between Vypin Island and Fort Kochi, then to the Arabian Sea. The novel, translated from Malayalam and narrated by Edwina Theresa Irene Maria Anne Margarita Jessica, a girl from a Kerala Catholic community, is a comic romp through history, family, humor, faith and politics.

In the giant spice warehouses, you’ll see sellers and buyers bartering next to mountains of pepper and cloves, much as they did centuries ago in the absence of a common language: by clasping hands under a towel while their concealed fingers convey bids and counter bids, hidden from the other buyers. For further enlightenment, read “ Spice: The History of a Temptation , ” by Jack Turner. It’s a mystery to me why Europeans in the first sweeping spice craze never thought to pound, dry-roast, then sauté these treasures with onions and garlic to make a masala. Instead, they used them as preservatives, to conceal body odors and even, as one zealot championed, to rub on the flaccid male organ, which he swore changed its state and provided endless satisfaction for his partner. (Please don’t try this at home.)

I’ve booked a houseboat trip in the backwaters. Any suggestions for that excursion?

There is no better place to read than on the deck of your own houseboat traveling down shady waterways, while the fish you caught is being prepared in the open-air kitchen at the back of the boat. You’ll likely embark near Kottayam, at the heart of the St. Thomas Christian community ; they trace their faith to 52 A.D. when St. Thomas, one of Christ’s twelve disciples, landed on the Spice Coast after journeying from Damascus, Syria — or so legend has it. Arundhati Roy’s “ The God of Small Things , ” which won the Booker Prize, gives insights into the setting, Malayali character, casteism and St. Thomas Christians. My most recent novel, “ The Covenant of Water, ” is set in this same Christian community.

What books might give me a sense of Keralite village life?

Kerala is more rural than urban. “ The Village Before Time , " by V.K. Madhavan Kutty, translated from Malayalam, and Anita Nair’s “ The Better Man ” shed light on rural life and societal mores.

Writing used to be an upper caste privilege, but the translated novels “ Pulayathara ," by Paul Chirakkarode, and “ Kocharethi: The Araya Woman ,” by Nayaran, give voice to writers from overlooked communities.

Short stories are beloved in Kerala, perhaps because they appeared in the earliest periodicals. The short form is well-suited to capturing the plethora of Keralites’ life experiences, and writers in Malayalam discovered minimalism well before Raymond Carver came to it. Even if you are limited to works translated into English, there are many to choose from. My favorites include the master Vaikom Muhammad Basheer’s “ Poovan Banana and Other Stories ” and M.T. Vasudevan Nair’s “ The Demon Seed and Other Writings .” I’m also a fan of Paul Zacharia’s quirky, humorous and inventive writing style in “ Bhaskara Patellar and Other Stories ” and “ The Reflections of a Hen in Her Last Hour and Other Stories ."

These recommendations leave out many worthy writers. Still, I hope the selection will inform your trip as you head further south to the capital, Thiruvananthapuram (Trivandrum), and on to Kovalam Beach.

Some of these titles are hard to find outside of India. Where do I get them?

Wait till you get there. There are bookstalls in airports, train stations and shopping plazas with great selections of translated Malayalam books that are printed locally. I stock up at every visit. The chain DC Books seems to be everywhere. For kids, do look for the rich selection of graphic novels and comics that retell classic stories from the Ramayana or from mythology. These books are a popular way for children — and many adults — to encounter these legendary tales. Happy reading, and enjoy the uniqueness of Kerala.

Abraham Verghese’s Kerala Reading List

“India: A Million Mutinies Now,” V.S. Naipaul

“The Idea of India,” Sunil Khilnani

“Inglorious Empire: What the British Did to India,” Shashi Tharoor

“The Kerala Kitchen,” Lathika George

“Goat Days,” Benyamin

“Holy War: How Vasco da Gama’s Epic Voyages Turned the Tide in a Centuries-Old Clash of Civilizations,” Nigel Cliff

“Fort Cochin: History and Untold Stories,” Tanya Abraham

“The Moor’s Last Sigh,” Salman Rushdie

“Litanies of Dutch Battery,” N. S. Madhavan

“Spice: The History of a Temptation,” Jack Turner

“The God of Small Things,” Arundhati Roy

“The Village Before Time,” V.K. Madhavan Kutty

“The Better Man,” Anita Nair

“Pulayathara,” Paul Chirakkarode

“Kocharethi: The Araya Woman,” Nayaran

“Poovan Banana and Other Stories,” Vaikom Muhammad Basheer

“The Demon Seed and Other Writings,” M.T. Vasudevan Nair

“Bhaskara Patellar and Other Stories” and “The Reflections of a Hen in Her Last Hour and Other Stories,” Paul Zacharia

Abraham Verghese is the best-selling author of, among other books, “Cutting for Stone.” He is also a medical doctor and vice chair of the Department of Medicine, Stanford University. His latest book, “The Covenant of Water,” will be released in May.

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Books that talk about kerala’s past, myths, and legends.

Books are storehouses of stories, myths, and legends. Literature has often functioned as a stepping stone by depicting and exploring society. It also serves as a magical door that transports historians into the past, enabling them to revive the many myths and legends that had been erased like memories of the past generations. The history of a state or nation is, no doubt, rooted in its literature. Books and novels, especially, stand the test of time. Kerala’s customs and traditions largely evolved from the land’s myths and legends and have set a precedent for the novel culture and the writers who want to immortalize their experiences of God’s Own country. 

Following are some of the most renowned books that have been translated into multiple languages. When read, these works give an insight into the land of Kerala, its society, and lifestyle decades ago, serving as one of the most reliable links we share with our traditional past. 

• ‘Folklore of Kerala’ by KN Panikkar

Kavalam Narayana Panicker was an Indian dramatist. He published the book, ‘ Folklore of Kerala , ’ in 1991. The book gives an insight into the coastal beauty of India and attempts to dissect the cultural trends and customs that have assimilated into the state due to its constant communication with the outside world. The folk tradition is depicted in colorful shades that fascinate the reader. This historical, geographical, and cultural outlook is explored in this work, providing ample evidence for the introduction and roots of Kerala’s art forms, religion, oral literature as well music, and theatre.

Buy it here . 

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• ‘Khasakkinte Ithihasam’ by O.V Vijayan

O.V Vijayan was an Indian author and cartoonist who played a major role in the literary movement of Modern Malayalam literature. ‘Khasakkinte Ithihasam’ was published in 1968-69 and follows the story of a fictional village of Khasak located in Palakkad district. It is described as a path-breaking novel ahead of its time because it combines surrealism with magical realism while incorporating it into the normal lives of the villagers of Khasak. The village, its secrets, the myths, legends, and folktales embedded in the land is revealed to the reader in layers as it undertakes a metaphorical journey to the inside, much like the protagonist, Ravi. 

Buy it here .

‘Kerala, a Journey in Time Malabar’ by George Abraham Pottamkulam

‘ Kerala, a Journey in Time Malabar’ was Published in 2021. Through this book, Pottamkulam rediscovers and compiles layers of Kerala history that got buried during the 21st century. The stories of Kerala come together to create a mosaic of cultural heritage that paints a colorful picture of diverse Kerala. The language, and all that is unique to Kerala, are explained through snippets and stories, marking a trail for the readers to tread upon. It also shows how and why the British tried to conquer Kerala. 

Check it out: Indian Mythological Reads You Shouldn’t Miss

• ‘Oru Desathinte Katha’ by SK Pottekadu

Pottekkat is one of the most revered Malayalam novelists of Kerala. ‘Oru Desathinte Katha ,’ written in 1971, follows the story of Sreedharan as he wades through his life in British India. The scenery, story, and songs of Athiranippadam fill the pages, along with history, broken dreams and nostalgia. The lost stories of Kerala and its native lands come to life as the protagonist grapples with internal and external struggles. Pottekkat’s novel serves as his autobiography and expresses the belief in safeguarding one’s homeland and respecting it as if it were the cherished forefathers.

‘Kaalam’ by MT Vasudevan Nair 

MT Vasudevan Nair, also known as MT, is an Indian author, screenplay writer, and film director. The story’s background is set during the early 1960s amidst the backdrop of land reforms and poverty in Kerala. The protagonist, Sethu Madhavan, undertakes a journey across time, or ‘Kaalam’ – as said in Malayalam. His personal life is affected by the people around him and the relationships he shares with them. Hence, various scenes and nuanced dialogues explore the backdrop of Kerala, its religious heritage, and its traditional culture. It is all placed amongst the increasing tensions of the fragmented matrilineal tarwaad system of the Nairs, along with contract marriages and the feudal system. Realizing that time is the only immortal thing leaves him to become one with nature. 

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‘Aithihyamala ‘ by Kottarathil Sankunni

Aithihyamala meaning the Garland of Legends was written by Kottarathil Sankunni, who began collecting material for these stories during the early 20th century. The story attempts to provide meaning to the legends and myths that are unique to Kerala, like yakshis , cruel feudal lords, tantric experts, the relationship of elephants with mahotsav, the art form Kalari and so much more. The book is divided into eight parts and is home to the century-old forgotten tales related to all walks of life– including famous people, events, and narratives that don’t exclude kings, chieftains, temples, mythical creatures, stories of jealousy and rivalry, which then gradually became adages and bedtime stories for young children. 

‘Ntuppuppakkoranendarnnu’ by Vaikom Basheer 

Vaikom Muhammad Basheer is known for creating strides in Malayalam Literature. He has a well-known persona for his stories depicting society, including communal riots and the evils of the caste system. He wrote this short novel in 1951, which revolves around two lovers and one of their mothers who gloat about the past in which their family had an elephant. The past glory that slowly breaks down into segments focuses on the present shortcomings and the inability of the present generation to accept them. It depicts the Muslim community and the structure of the society using humor and satire. 

‘Ivory Throne’ by Manu. S. Pillai 

Kerala was one of the states whose royal life had a great effect on the lives of people. The chronicles and legends of the royal family were popular topics of gossip. In 2015, Manu S. Pillai attempted, through this book, to trace the progression and the political rivalry amongst the royal family of the 15th  century, which marked Vasco Da Gama’s entry into Kerala . This historical book follows major events, including the fight for Indian independence alongside the conspiracies, black magic, and all that occurs behind the hidden realms of the Travancore royal house.  

• ‘Indulekha’ by O Chandu Menon

This coming-of-age novel, written by Chandu Menon in 1880, was one of the pioneering books which talked about the role of women in a Nair society. The story revolves around a beautiful, well-educated lady of the Nair Tharvad who is still made to follow the unequal norms set by the Nair men of the society. The novel is credited as the first major novel in the Malayalam language, and set in motion the genre of novels written in Malayalam. The evils of society, which was unfair and confounded in false myths, are explored in this book’s intriguing narrative about the 19th-century Nair society.

The fascinating realm of Kerala’s past, myths, and legends comes alive through the enchanting pages of these books. These literary treasures offer a gateway to exploring Kerala’s rich cultural heritage, providing insights into its historical events, ancient traditions, and mythical tales. Through these books, readers can delve into the depths of Kerala’s vibrant past, gaining a deeper understanding of its diverse communities, rituals, and folklore. What are you waiting for? Unravel the mysteries and wonders that Kerala’s past, myths, and legends hold.

• ‘Aithihyamala' by Kottarathil Sankunni
• ‘Ivory Throne’ by Manu. S. Pillai
• ‘Kaalam’ by MT Vasudevan Nair
• ‘Ntuppuppakkoranendarnnu’ by Vaikom Basheer

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Kerala A Journey in Time Part II : Kingdom Of Cochin & Thekamkoor Rajyam; People Places and Potpourri Paperback – 28 May 2021

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• Print length 330 pages
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• Publisher ‏ : ‎ Notion Press; 1st edition (28 May 2021); Notion Press Media Pvt Ltd | No,50, Chettiyar Agaram Main Road, Vanagaram, Chennai - 600095 | URL: https://notionpress.com/store | Mail Id: [email protected]
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ebook ∣ People, Places and Potpourri

By george abraham pottamkulam.

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12 May 2021

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Kerala A Journey in Time Malabar

People, places and potpourri.

Kerala - A Journey in Time Malabar As a compilation to rediscover layers of Kerala history, cultural heritage as we aim to bring alive the few stories. From the ancient to the 21st century, the people, places and potpourri that crafted the magnificent mosaic that is our land of Kerala.† Trials, Triumphs and Tales. ìFrom the ancient to the 20th century, the gentlemen who augmented enterprise, freedom curbs and adventurous explorations have crafted the magnificent mosaic that is our nation.î Today we stand at the fork of a trail as a fingerpost from the past to the present and into future. If we join hands to revive these lost tracks of our biodiversity, culture and traditions which led us till today, we will not be the last generations to tread the gentlemenís trails. By the end of the journey with us, you can arrive at whether the personalities depicted here were loyal contributors or mere consumers. Some will be fade into oblivion; some may remain temporarily as tombstones in your mind. Few greats will stay in your hearts forever as living memorials relevant every minute, as they stood for freedom, service, enterprise, upliftment and peace. Sadly, today many of them are misrepresented by those who do not know them and their real motives, which kept the fire kindled in them.

المزيد من الكتب المشابهة

المزيد من كتب george abraham pottamkulam.

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The incredible journey

The rains come to Kerala for months at a time. It is the greenest state in India: hot and humid, still and brooding. The soil is so fertile that as you drift up the lotus-choked waterways, the trees close in around you, as twisting tropical fan vaults of palm and bamboo arch together in the forest canopy. Mango trees hang heavy over the fishermen's skiffs; pepper vines creep through the fronds of the waterside papaya orchards.

In this country live a people who believe that St Thomas - the apostle of Jesus who famously refused to believe in the resurrection "until I have placed my hands in the holes left by the nails and the wound left by the spear" - came to India from Palestine after the Resurrection, and that he baptised their ancestors. Moreover, this is not a modern tradition: it has been the firm conviction of the Christians here since at least the sixth century AD.

In 594 AD, the French monastic chronicler Gregory of Tours met a wandering Greek monk who reported that, in southern India, he had met Christians who had told him about St Thomas's missionary journey to India and who had shown him the tomb of the apostle. Over the centuries to come, almost every western traveller to southern India, from Marco Polo to the first Portuguese conquistadors, reported the same story.

The legend of St Thomas led to the first-ever recorded journey to India by an Englishman: according to the Anglo-Saxon Chronicle, King Alfred (he of the burned cakes) sent Bishop Sighelm of Sherborne "to St Thomas in India"; years later, the bishop returned, carrying with him "precious stones and the odiferous essences of that country".

The stories that the travellers brought back with them varied little: all said how in India, St Thomas was universally believed to have arrived in AD 52 from Palestine by boat; that he had travelled down the Red Sea and across the Persian Gulf, and that he landed at the great Keralan port of Cranganore, the spice trading centre to which the Roman Red Sea merchant fleet would head each year, to buy pepper and Indian slave girls for the Mediterranean market.

In Kerala, St Thomas was said to have converted the local Brahmins with the aid of miracles and to have built seven churches. He then headed eastwards to the ancient temple town of Mylapore, now in the suburbs of Madras. There the saint was opposed by the orthodox Brahmins of the temple, and finally martyred. His followers built a tomb and monastery over his grave which, said the travellers, was now a pilgrimage centre for Muslims and Hindus, as well as Christians in southern India.

Although the historicity of the legend is unprovable, the modern St Thomas Christians - as they still call themselves - regard this tradition as more than a myth: it is an article of faith which underpins religious beliefs, identity and their place in Indian society. It is a tradition they go to extraordinary lengths to preserve and to propagate - not least by establishing what is almost certainly Christianity's only troupe of dancing nuns.

Moreover they are agreed - as are many of their Hindu neigh bours - that St Thomas is not dead: that he is still present in Kerala, guarding his followers and guiding his church. This was palpable at the small "miracle church" of Putenangadi, south of Cochin. At a time when the violent conflict between Hindus and Christians in north India was making headlines across the world, members of both faiths could be found side by side crammed into the same church, all convinced that St Thomas was present in the building to answer the prayers of his devotees.

At the back of his church, I came across an old Hindu woman named Jaya. I asked her why she chose to pray in a Christian church: "So that I can be relieved of all my troubles," she replied. "It is that faith that brings me here. If there's anything I need, I ask St Thomas for it."

"But, as a Hindu, why would you come to a Christian church?," I asked. "Why not go to the temple?" "Because I have faith," she repeated simply. "When I have difficulties, St Thomas solves them for me. Of course, I go to the temple too. But any big problem I have, I come here and I pray, and my prayers are always answered. For me, St Thomas is definitely alive."

Later, Jaya introduced me to her Christian friend, Miriam. "In my experience, praying to St Thomas here is always effective," said Miriam. "Whatever I need I pray for and my prayers are heard and answered. Of course, there is God, but it is St Thomas's name that we call. He is all I have."

The trail of St Thomas's journey to India begins thousands of miles from Kerala in the deserts of the Middle East. In the sixth century, the Byzantine empire was beginning to crumble under a wave of attacks, and the great classical cities of the east Mediterranean were falling into ruin and decay. As their libraries and universities were burned down or deserted, many of the most important manuscripts were preserved in the library of a remote monastery in the deserts of the Sinai now known as St Catherine's.

Its great walls and sheer isolation preserved it from attacks for centuries. Protected from their enemies, the monks accumulated one of the greatest treasuries of icons and illuminated manuscripts in the Christian world. Scholars who penetrated the region in the 19th century were astonished to find in the monastery a library of unmatched richness, containing lost works by great classical authors and the oldest extant copy of the New Testament.

But perhaps the strangest discovery of all was a previously unknown early Christian text dating from the fourth century AD entitled the Acts of St Thomas. The manuscript told a story that had been forgotten in the traditions of the western Church. According to the Acts, St Thomas was Jesus's twin (the Syriac for Thomas - Te'oma - means twin, as does his Greek name, Didymos); like his brother, he was a carpenter from Galilee.

After Jesus's death, according to the Acts, the apostle had been summoned to India - and his martyrdom - by a mysterious king, Gondophares. Biblical scholars of the 19th century were at first very sceptical of the Acts of St Thomas. They correctly pointed out that the story contained many clearly apocryphal Gnostic elements, and that the earliest surviving version of the text, written in fourth century Mesopotamia, dated from at least two centuries after the events described; up to the beginning of this century, the document was sometimes dismissed as a pious romance.

Nevertheless over the past 100 years, as research has progressed both into ancient Indian history and the links between India and the Roman Middle East, a series of remarkable discoveries have gone a long way to prove that the story contained in the Acts seems to be built on surprisingly solid historical foundations. First, British archaeologists working in late 19th-century India began to find hoards of coins belonging to a previously unknown Indian king: the Rajah Gondophares, who ruled from AD19 to AD45. If St Thomas had ever been summoned to India, it would have been Rajah Gondophares who would have done it, just as the Acts had always maintained.

The fact that the Acts had accurately preserved the name of an obscure Indian rajah, whose name and lineage had disappeared, implied that it must contain at least a nucleus of genuine historical information. Archaeological discoveries have since confirmed many other details of the story, revealing that maritime contacts between the Roman world and India were much more extensive than anyone had realised.

In the 1930s, Sir Mortimer Wheeler discovered and excavated a major Roman trading station on the south Indian coast, while other scholars unearthed references showing that in Thomas's time, the trick of sailing with the monsoon had just been discovered, reducing the journey time from the Red Sea to India to just under 40 days. According to a previously overlooked remark by Strabo, first- century geographer and historian, 200 Roman trading vessels a year were making the annual journey to the bazaars of Malabar and back.

More intriguing still, analysis of Roman coin hoards in India has shown that the Roman spice trade peaked exactly in the middle of the first century AD. All this showed that if St Thomas had wanted to come to India, the passage from Palestine, far from being near-impossible, would in fact have been easier, more frequent and probably cheaper than at anytime in the next 1,500 years - until Vasco da Gama discovered the sea route to the Indies in 1498.

Scholars discovered further confirmation of the Acts in the practices of the St Thomas Christians. Since the second world war, theologians have become increasingly aware of the Jewishness of Jesus and his first disciples: it has become apparent, for example, that the first Christians of the early church- those who knew Jesus and his teaching personally - would have carried on going to the temple in Jerusalem, performing sacrifices and circumcisions, and obeying the Jewish food laws.

If St Thomas had carried Christianity to India, it is likely that he would have taken a distinctly more Jewish form than the Gentile-friendly version developed for the Greeks of Antioch by St Paul and later exported to Europe. Hence the importance of the fact that some of the St Thomas Christian churches to this day retain Judeo-Christian practices long dropped in the west - such as the celebration of the solemn Passover feast.

Hence also the significance of the St Thomas Christians still using the two earliest Christian liturgies in existence: the Mass of Addai and Mari, and the Liturgy of St James, once used by the early Church of Jerusalem. More remarkable still, these ancient services are still partly sung in Aramaic, the language spoken by Jesus and St Thomas.

The more you investigate the evidence, the more irresistible is the conclusion that whether or not St Thomas himself came to India, he certainly could have. And if he didn't make the journey, it seems certain that some other very early Christian missionary did, for there is certainly evidence for a substantial Christian population in India by at least the third century.

And if there is no documentary proof to clinch the case, there is at least a very good reason for its absence: for the entire historical documentation of the St Thomas Christians was reduced to ashes in the 16th century - not by Muslims or Hindus, but by a newly arrived European Christian power: the Portuguese. As far as the Portuguese colonial authorities were concerned, the St Thomas Christians were heretics, an idea confirmed by their belief in astrology and reincarnation, and the Hindu-style sculptures of elephants and dancing girls found carved on their crosses.

Notions that they might also have maintained early Christian traditions predating the arrival of the faith in Europe were dismissed out of hand. The Inquisition was brought in, and the historical records of the St Thomas Christians put to the flame. Yet the old stories did survive, locked in the minds and memories of Christians in inaccessible Keralan backwaters.

In songs and dances passed on from father to son and teacher to pupil, they preserved intact many of their most ancient traditions. Scholars now believe that if the answer to the riddle of the legends of St Thomas lies anywhere, it is in this rich and largely unstudied Keralan oral tradition.

The man who has done more than anything to preserve this heritage is a plump catholic priest and village schoolteacher named Father Jacob Vellian. Working in isolation in his spare time, with little help and pitiful resources, Fr Jacob has since 1973 single-handedly travelled from village to village in Kerala systematically collecting Christian songs and dances about St Thomas's travels and exploits in India.

On two occasions, hidden in remote villages, he stumbled across palm-leaf books from the 16th century, which preserved other fragments of the songs and ballads in tiny Malayalam lettering: the oldest surviving documentation of the St Thomas Christians. There were, he discovered, still current in the Keralan countryside, hundreds of songs recording the deeds of St Thomas, as well two ancient full-length ballads, the older of which, The Margam Kali Pattu or Song of the Way, was of epic proportions.

Both these ballads predated the coming of the Portuguese and both, from their very archaic language, showed every sign of dating from the earliest centuries AD.

Almost everywhere Fr Vellian found the oral tradition on the verge of extinction, with the young people unwilling to carry on the job of learning by heart the complex stanzas. In several places he was able to record lost fragments of the epics just weeks before the last of the asans (or village bards) died, taking their songs to their grave. "Over the years I have tried to meet with every Christian asan in Kerala," Vellian told me. "Most of them were illiterate: isolated old men who were only barely aware of the importance of what they were clinging on to. Some had a few disciples and were very eager to teach what they knew; others had none. But no one was trying to write down what they had preserved. No one was promoting them or rewarding them for their work.

"As a result much must have been lost: not one asan knew the whole of the two longest ballads: some knew 20%; some 70%. But the 14 sections that we now have seems to be the whole of The Song of the Way, and the job now is to study this and to make sure it is passed on." To that end, Vellian has been building on another, almost lost Keralan tradition: the dancing nuns of Malabar. Fr Vellian has spent the last few years training up some of the many hundreds of nuns of Kerala to dance the ancient dances of St Thomas, and groups of wimpled sisters can now be seen swaying uncertainly to the beat of the tabla as they attempt to master the dances which tell of the apostle's travels. In this way, what may be the last surviving link with the tradition of the apostles is now being preserved by a group of south Indian Whoopi Goldbergs.

Fr Vellian is adamant that the oral traditions have accurately preserved a series of texts that may well hold vital clues which could help prove the St Thomas legend: "The palm-leaf documents that we have collected show how accurately the bards have preserved the text," he says. "Here or there a word may have changed, in the 300 years since the earliest was written down, but by and large the versions we have collected in the fields are consistent both with each other and these palm leaf-texts. These traditions are an authentic and incredibly valuable and ancient source of Christian history, and should be respected as such."

Vellian is right. For while Christianity has never been a major faith in India, it is a religion with deep roots, which has clung on with incredible tenacity, despite all the odds. Above all, the church here has remained faithful to the tradition of St Thomas's journey from Palestine to India. It is a story long forgotten in a west which has come to regard itself as the true home of the faith, forgetting that in essence, Christianity is an eastern religion.

Before leaving Kerala, I asked Dr Vellian whether he really believed his work would eventually provide some conclusive evidence to prove St Thomas's journey. "In the end, we are the evidence," he said. "We have a very ancient, unbroken tradition that St. Thomas was the founder of the church in India. Our traditions are unanimous that he came here, and that is something we have held on to, despite persecution, for 1,700 years. Our spirituality is very close to that of the early church and we believe our church is as old as any Apostolic Church in the world. Our songs and traditions are quite clear about this. In the end it is these traditions that we base our belief on: not something on paper or stone which is secondary. It is our fidelity to St Thomas that is most important to us."

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History of the Cochin Royal Family: Tracing the Journey of Perumpadappu Swarūpam

Dr Ashalatha Thampuran

Dr Ashalatha Thampuran is a renowned educationist and former Principal of College of Engineering, Trivandrum. She started her academic career as lecturer in Department of Architecture, College of Engineering, Trivandrum. In a career spanning several decades, she has been actively associated with several prestigious architectural projects. Currently, she serves as the Executive Director of the Mohandas College of Engineering and Technology, Nedumangad, Thiruvananthapuram.

The Kingdom of Cochin, originally known as Perumpadappu Swarūpam, was a part of the extensive Late Chera Empire of the medieval period, which extended over large parts of South India including modern-day Kerala, with Thiruvanjikulam (near present-day Kodungallur in Thrissur district) as its capital. [1]  This medieval Hindu kingdom is said to have covered a large territory between Ponnani (in present-day Malappuram district) and Thottappally (Alappuzha district). A. Sreedhara Menon in his Survey of Kerala History remarks that the Namboothiri chief of Perumpadappu—not the present-day town in Ernakulam district, but a place in Ponnani Taluk in Malappuram district—had entered into a marital alliance with the sister of the then Chera king, Rama Varma Kulasekhara, and in return gained certain religious, ritualistic and cultural rights including the control of the Thirunavaya temple and rights to conduct Mamankam. [2]

This article discusses the history of this kingdom in two phases; the first pertains to the early history till 1498, before the European arrival in Malabar, and the second, the period after the entry of the Europeans—including the Portuguese, the Dutch and the British—until the middle of the twentieth century.

Most of the ancient and medieval sources are either copper plates that narrate certain orders or sanctions by various rulers and records like Granthavari. Swarūpam was one of the major political units of pre-modern Kerala. The meaning of the term ‘Swarūpam’ is self-form. They were large joint families and their political authority was organised on the basis of kuru (seniority). After the decline of the Chera empire, there were four major Swarūpams in Kerala—Kolaswarūpam (Kannur), the Nediyirippu Swarūpam (Kozhikode), the Perumpadappu Swarūpam (Kochi), and the Venadu Swarūpam (Travancore). [3]  Swarūpams were ruling houses that controlled the regional territories or Nadus. Most of the prevalent history of the kingdom is based on mythical sources and tales from a few manuscripts like Keralolpathi, Keralamahatmyam and Perumpadappu Granthavari. [4]

Most of these sources concur on the existence of a lineage of designated kings in the region with the title ‘Perumal’ whose tenure lasted for 12 years. The ancient text of Keralolpathi has a narrative about the last Perumal, Cheraman Perumal, who left for Mecca on hajj and converted to Islam. Before leaving, he divided the kingdom between his nephews and sons according to the legend. Most historians believe that Cheraman Perumal’s rule (Second Chera Dynasty 825–1102) ended around 1102 CE and it is widely agreed that he belonged to Cholamandalam in Tamil Nadu. In Keralolpathi, it is mentioned that the division of the kingdom took place in 345 CE. Whereas in Perumpadappu Granthavari this is marked as to have occurred in 385 CE and, according to the classic text by William Logan, the event took place in 355 CE. [5]  Different sources indicate differing details of this and according to the modern historian Elamkulam Kunjan Pillai, the division might have occurred during the Second Chera Kingdom at the beginning of the twelfth century.

The Perumal’s seat was said to be at Thiruvanjikulam (near Kodungallur). The whereabouts of the royal residences is not known. Thiruvanjikulathappan (lord of Thiruvanjikulam) is considered as one of the Paradevathas (family deity) of the royal family as it was customary for the family to adopt the local deity of the particular village of residence as their Paradevatha. The shrine at Thiruvanchikulam was supposed to be renovated during this Perumal’s time. Even today this temple has a small consecrated idol dedicated to Cheraman Perumal.

A popularly circulated story says that Cheraman Perumal’s sister was married to a Namboothiri of the Perumpadappu Illam (family) and, during the partition of the empire, Perumal’s nephew (son of this Namboothiri) got a stretch of land where he later established the Perumpadappu Swarūpam. The nephew of Cheraman Perumal was called Veera Kerala Varma. The myth goes on to say that Veera Kerala Varma was anointed as Chakravarthy (supreme ruler) on the day of Atham in the month of Chingam (in the Malayalam calendar, Kollavarsham) as he was considered the noblest of all rulers of the time. The day and month of this anointment coincides with the festival of Onam and in present times a procession called Atha-Chamayam takes place in Thrippunithura that commemorates this event. In this procession the contemporary king, ordained with a star and his sword, walks through the streets of Thrippunithura in a procession followed by his retinue and attendants.

The ancestral house of Perumpadappu Namboothiri is situated at Vanneri in Malappuram district. The only remnant of this house is a huge well (Fig. 2) that is supposed to have belonged to the illam. The well and the area around it is maintained by the Archaeological Survey of India. Some temples in Vanneri are still administered by the Cochin Devaswom Board (even though the region has not been part of the modern Cochin kingdom). Hence, it is believed that these were given to the Perumpadappu Swarūpam upon the division of the land and properties by Cheraman Perumal and continued to be under the indirect patronage of the Cochin dynasty.

The Grandhavari has suggestions regarding the partition, which gave the temple of Perinthri (Perinthrikovil) to the members of the Perumpadappu Swarūpam. But the deity of Perinthrikovil (Fig. 3) is not considered as the family deity of the royal family of Kochi. It is surprising, as the convention for the family was to accept the local deity as their Paradevatha, as already mentioned. But this could be owing to the fact that there was another temple very close by, called Koippalli Kāvu (Fig. 4), whose deity, Koippalli Thevar, is considered as one of the family deities of the royal family. Both these temples have their sreekovil (sanctum sanctorum) dedicated to both Siva and Vishnu. Even today these temples are ministered by the Cochin Devaswom Board  [6]   which points towards their connection to the Kochi kingdom.

It is believed that the family left the Vanneri region and fled southwards owing to the harassment suffered at the hands of the invasive forces of Zamorin of Calicut around the thirteenth century. After fleeing, the royal family were supposed to have settled near Pazhayannur (northern extremities of modern Cochin state). Legends say that the deity of Pazhayannur (Fig. 5) became the paradevatha (family deity) of the royal family. It is unclear as to when they started residing there. Some local sources mark this period from the late thirteenth century to the fifteenth century.

An interesting myth situates the goddess of the Pazhayannur temple in the history of the Cochin kingdom. According to this legend, the Pazhayannur Bhagavathy came from Varanasi, along with a king from Kochi who visited the holy land in the form of a rooster. The idol of the goddess in the present temple is laid in a corner of the original temple that belonged to Krishna; this brings up another legend that denotes the later consecration of the goddess. Today, one can see several roosters roaming freely inside the temple premises where the devotees feeding them with rice.(Fig. 6) This is in memory of the legend.

There were numerous attacks from the Zamorin which led to shifts in the location of the residence of the family, moving continually to the south, from Pazhayannur, to Thiruvilwamala and to Vellarappilly and Chazhur.

Rama Varma, another ruler of Cochin, is mentioned in Siva Vilasam. Medieval texts like Sukasandesam and Unniati Charitam allude to the unique position held by the ruler of Kochi among the Naduvazhis of Kerala. The Brahmins recognised them as Kshatriyas, an honour granted not even to the Zamorins. The Perumpadappu Mooppil (chief) exercised jurisdiction over a large number of temples in Kerala.

The Perumpadappu Swarūpam (Cochin royal family) had a few inscriptions of historical value. The Syrian copper plate (Veeraraghava Pattayam) of 1225 CE, issued by Veeraraghava, a ruler of the Perumpadappu royal house, is the most important one. It confers on the Christians of Kodungallur a number of privileges and rights. The Christian merchant Iravi Kortanan was conferred the tittle ‘Loka Perumchetti’ (great trader) and also the over-lordship of Manigramam. The Paliyam copper plate records the agreement between the Cochin Raja and the Dutch East India Company. The Jewish copper plate record of Bhaskara Ravivarma (1000 CE) from the Jewish synagogue at Mattancherry and the Chendamangalam record in Hebrew dated 1265 CE are the most important in this category.

In course of time several swarūpams developed and they brought into being new nadus. As a result of many marital alliances the Namboothiri rulers of Edappally handed over some regions to Perumpadappu Swarūpam and the latter came to be known as the rulers of Kochi. After it became the vassalage of the Zamorin, they helped the Portuguese to settle in Kochi and King Unni Goda Varma Tirumulpadu extended support in their efforts against the Zamorin based on a treaty between the Kingdom of Cochin and the Portuguese in 1500. Hence, the kingdom was protected by the Portuguese initially and similar treaties were initiated with the Dutch and English East India Companies later.

The development of the Kingdom of Cochin was influenced by two major factors. First, the increasing power of the Nediyiruppu Swarūpam in Calicut which challenged the autonomy of the kings of Cochin and secondly the increasing demand of pepper in the Indian Ocean trade. Calicut established a stronger political authority in the Malabar Coast from the thirteenth century onward which resulted in the deprivation of several rights of the king of Cochin. For example, the early modern Portuguese envoy Tomé Pires has noted that until the mid-sixteenth century, the palaces of Cochin were not supposed to use tiles as it was the sole privilege of the Zamorins. Likewise, the minting of coins was also exclusively kept for the Zamorin. [7]   The king of Cochin was supposed to pay tribute to the Zamorin as a symbol of the acceptance of his authority.

On the other hand, this period also saw several important changes in this place. Pepper became an important commodity in the Indian Ocean trade networks from the thirteenth century onward. The Malabar Coast, especially Cochin and Calicut, benefitted from this sudden rise in demand for pepper as they both cultivated pepper in high quantities. As early as the fourteenth century, travellers like Ibn Battuta and Ma Huan had marked Cochin as an important port city and market. [8]

Relationship between the Portuguese and Cochin When the second phase begins, the Portuguese traders had already reached the shores of Calicut and the commercial interests of different communities were competing with each other for maximum profit. The Portuguese came and settled in Cochin after being expelled from Calicut owing to their differences with the Zamorin over the presence of large Arab trade communities and their influence in Calicut. Carefully understanding the scenario of Malabar politics, the Zamorin’s power and authority, and his adversaries like the kingdom of Cochin, the Portuguese sailed back to Lisbon. As the profits gained from this expedition were exponentially higher for the Portuguese, the king decided to send another expedition to the Malabar Coast. A military commander and navigator named Pedro Alvarez Cabral led this voyage and he was successful in establishing a long-term friendship with Cochin that lasted for a century and half.

After Cabral’s disillusionment with the trade prospects between the Portuguese and the Zamorin, primarily owing to his other long-established trading links with the Arabs, the rendezvous ended with assault, arson and associated violence. The Portuguese left Calicut for Cochin upon realising the animosity existing between the Zamorin and the kingdom of Cochin. [9]

Cabral arrived on the shores of Cochin on December 24, 1500 and entered into a treaty for spices in exchange for money or merchandise with King Unni Goda Varma Tirumulpad. The king permitted the Portuguese to establish a factory, which was the first of its kind built there.

There are a few widespread rumours about this period, including that Cabral left for Lisbon with some Nair hostages from Cochin, leaving a few Portuguese back there. One Nair hostage named Idikkala Menon was sent back home after a considerable time. He became well-versed in the Portuguese language and later became a language interpreter. Similarly, the Portuguese hostages were taken care of by the King of Cochin. Such stories and myths handed down through generations of local people make these historical events more remarkable and the experience of this history more participatory from the local standpoint.

Meanwhile a second expedition was sent from Lisbon to Calicut led by Vasco da Gama. When the Portuguese demands to expel the Arab merchants from the coasts of Malabar were ignored by the Zamorin, they bombarded the city and destroyed the large Arab fleet. The Portuguese, led by Vasco da Gama, left Calicut and went to the king of Kochi with rich presents including a gold crown and a silver chair with cushions etc.

This was followed by a series of battles between the Zamorin and his Arab merchants against the Portuguese and their ally, the Kingdom of Cochin. With the support of a few Portuguese soldiers and their advanced ammunition, they not only withstood the Zamorin’s assault but succeeded in resisting him. It is interesting to note that during this period the residence of the Cochin royal family was in Mattancherry, the coastal area of Kochi, even though they had palaces and families residing in Vellarappilly and Chazhur.

The Kingdom of Cochin underwent several changes in this period, both politically and economically. The Portuguese established one of their political and commercial headquarters in Cochin in the 1530s which continued until 1663. [10]  Cochin became the first Asian port city to establish direct contact with Atlantic ports. Under the control of the Portuguese, pepper production also underwent an important change. For example, we see the first systematic pepper gardens in Asia developing in Cochin in the first half of the sixteenth century. [11]  Politically, the King of Cochin started to surpass the ritual restrictions like paying yearly tribute to the Zamorin.

However, this was happening at the cost of free trade and free markets in Cochin. While the Portuguese were attempting a monopoly in the pepper trade in Cochin with military force, many merchants left the port in search of a free market. For example, in the 1520s the indigenous Muslim merchant group, the Marakkar group, moved from Cochin to Calicut as a result of their clashes with the Portuguese. By the third decade of the sixteenth century, the Portuguese had established considerable control over the production and sale of pepper in Cochin.

Attacks occurred many times during the sixteenth and seventeenth centuries and every time the Portuguese supported the Kingdom of Cochin. The palace they built in Mattancherry in 1555 was gifted to the king of Cochin. Later, when the Dutch extended and reconstructed it in 1663, it began to be popularly called as the Dutch Palace of Kochi. A temple was also built inside the premises of the Dutch Palace, dedicated to Pazhayannur Bhagavathy, the family deity of the royal family.

The Dutch Period in the History of Cochin It is believed that there were two branches of the royal family residing in Vellarappilly: one was called Vadakke (north) Kovilakam and the other Thekke (south) Kovilakam. It is generally thought that Vadakke kovilakam was the older branch of the family and Thekke kovilakam was a later branch. There were feuds between the two branches, typical of large families of this period, owing to reasons pertaining to the stronger influence the former had on the king. This was also the period of a number of adoptions within the family owing to the lack of female progeny in the lineage. There are mentions in the Dutch archives about some of the ceremonies and rituals associated with adoption of heirs. According to the local lore, the last such adoption took place in the sixteenth century in Vellarappilly.

The Dutch traders entered the scene as early as 1604, when the Zamorin entered into a treaty with them. By the second half of the seventeenth century, the Cochin kings had also made connections with the Dutch traders, and then located in Colombo. It is popularly believed that a prominent person in the Cochin royal court, landlord Paliath Achan, had recommended that the king get into an agreement with the Dutch and the then king and Achan visited Colombo for this purpose.

In 1663, the Dutch attacked the Portuguese settlement in Cochin with the help of the Zamorin and defeated them. From that period onward, the Dutch East India Company established their commercial capital in the western coast in Cochin. The most important political issue faced in this period was the clashes between different royal lineages for the throne. Unlike the other swarūpams, the Perumpadappu Swarūpam of Cochin did not have a solid law for the succession. As a result, we see an increasing fight between several royal lineages in Cochin in order to achieve kingship. This created frequent internal rebellions in Cochin throughout the seventeenth century.

The Dutch East India Company became active in the local political scene of Cochin. For example, the Dutch supported the moothathavazhi (the elder lineage) to succeed with the help of the Zamorin in 1691. [12]  At the same time, the Dutch also attempted to monopolise pepper production and trade from Cochin following the path of the Portuguese. To ensure the collection of pepper procurement from the hinterlands of Cochin, it was important for them to have an internal peace within the kingdom. Even after investing both politically and economically in Cochin, the Dutch attempts to monopolise the pepper trade were not successful. [13]

It is believed that sometime in the mid-eighteenth century (around 1755), a boy from the Vellarappally thekke kovilakam (southern branch), on the death of his mother, approached the king for help along with his mother’s younger sister and two of her sons and the king allowed them to reside in Thrippunithura, close to his palace. This boy later became the most well-known king of Cochin, namely the Sakthan Thampuran (literally, the powerful king) and consolidated the position and power of the state. Most stories about Sakthan Thampuran are popularised like myths and some of them offer insights into the political, social and familial scenarios of the period.

Rama Varma IX (1755–1805), known as Sakthan Thampuran, became the king after the death of his uncle, Rama Varma VIII, who was not efficient as a ruler which led to the strengthening of feudal lords like Paliath Achan who were closely associated with Dutch traders. After the consolidation of the territory of the kingdom, Sakthan Thampuran apparently started and maintained rigid law and order that eventually affected the traditional power of feudal lords. On the other hand, his policies attracted a large number of traders and merchants to the state and the kingdom flourished.

Another achievement of Sakthan Thampuran is related to the establishment of the city of Thrissur. The city planned around the temple of Vadakkumnathan and the large park called Thekkinkadu Maidanam and the well-connected road system in the city are attributed to him. Thrissur became the economic, cultural and trade centre of the kingdom of Cochin under him. It is believed that he began the well-known festival of Thrissur pooram.

After the death of Sakthan Thampuran in 1805, his maternal aunt’s son Rama Varma X (1805–1809), who was later known as Vellarappalliyil Theeppetta Thampuran, became the king. By this time all the four Thazvazhi (branches of the matrilineal royal family) had started to reside in Thrippunithura with each family having a quarter of the palace to reside in a traditional naalukettu way (Fig. 9). From 1790 onwards, Thrippunithura became the capital of Cochin royal state and the development of Thrippunithura and Poornathrayeesa temples started from that time. Sakthan Thampuran started the major renovations to the existing temple complex; he was an ardent devotee of Poornathrayeesa (Vishnu) and eventually all the members of the royal household accepted the servitude of the lord.

Like many other capital cities, Thrippunithura also had a wall separating the royal part of the city from the rest. Most of the palaces were inside of that fort and the temple marked the centre of the town. The structure of the town was similar to that of the structure of the city of Thiruvananthapuram that was the capital of Travancore. The influence is palpable and justifiable as the contemporary Travancore ruler, Karthika Thirunal Dharma Raja, was friends with Sakthan Thampuran.

British Protectorate in Cochin Dutch control over the Kingdom of Cochin continued till the death of Sakthan Thampuran in 1805. After his death the kingdom came under the British Protectorate. This period has no direct connection with Thrippunithura and its development as Thrippunithura became the official residence of the king and the royal family.

The British Protectorate over Cochin was confirmed during the early nineteenth century. The British East India Company set Colin Macaulay up in Cochin as the Resident until 1810. During the reign of Veerakerala Varma, in 1809, Paliath Achan from Cochin clandestinely associated with the Travancore Dalava (equivalent to prime minister) Velu Thampi in planning and executing an insurrection. Militants from various Nair families of Cochin and Travancore attacked the Resident in Mattancherry. Macaulay escaped to Madras and later to England and many British servants were killed in the mutiny. Soon, Paliath Achan was captured and sent into forced exile to Bombay, ending the supremacy of the Paliath family in Cochin.

Fort Cochin was ceded to British and they established and strengthened their garrisons in Mattancherry and Thrippunithura. A court was also set up in Cochin for first time in 1812 and it remained functional until 1817.

It is popularly said that most of the successors of Sakthan Thampuran were not as powerful or strong-willed. The kings of Cochin from then worked with the Residents of the British East India Company and later the representatives of the British administration. The first Maharaja to be knighted by the British was Sir Rama Varma XIV (r. 1864–88, also known as Midhunamasathil Theeppetta Thampuran). Another popular king in the lineage was Sir Rama Varma XV, 1895–1914. He was also known as Rajarshi of Cochin and Abdicated Highness. The railways were first introduced during his reign; it is said that he sold an expensive gold thalekkettu (caparison) of the Poornathrayeesa temple to raise the money for extending the railway line from Shoranur to Kochi. The Panchayat Bill and Tenancy Act were passed during the same time. Many permanent reforms were brought into existence in revenue and accounts departments.

The next king, Ramavarma XVI (r. 1915–32), also known as Madirassiyil Theeppetta Thampuran, had to rebuild the Poornathrayeesa temple which was severely damaged in the ‘great fire’ of 1921. It is understood that the entire temple was destroyed except Anakkottil, Thattumalika, Oottupura and the western gopuram. Presently the western gopuram is the only structure that remains of the original construction from medieval times as the rest were rebuilt in the nineteenth century.

Rama Varma XVII (r. 1932–41), with the popular name Chovvarayil Theeppetta Thampuran, initiated the development of the Cochin harbour. He was succeeded by Kerala Varma (r. 1941–43) who introduced the food rationing system for the first time among the princely states. The next prominent king was Kerala Varma (r. 1945–47) whose name Aikya Keralam Thampuran suggests his role in the unification and formation of Kerala state joining the Malayalam-speaking regions of Malabar, Cochin and Travancore. Ramavarma Kunjunni Thampuran also known as Parikshit Thampuran (r. 1947–50) was the last King of Cochin upon the unification of Kerala and the elections for a democratic parliament.

Notes [1] The Cheras were a line of rulers in southern India along with the Cholas and the Pandyas. The exact time or duration of the Chera rule is difficult to ascertain as most of the details are derived from the Sangam literature of the third century BCE and a few travel records. The Cheras of Karur-Vanchi whose rule can be dated as far back as c. third century BCE and the Kongu Cheras controlled central Tamil Nadu in the middle ages. The Chera Perumals of Makotai (modern Cranganore, Kerala), formerly known in literature as the Kulasekharas, were in power between The eighth and twelfth century CE. For more information on the Chera dynasty and the life of ancient Kerala, see M.G.S. Narayanan,  Perumāḷs of Kerala: Brahmin Oligarchy and Ritual Monarchy: Political and Social Conditions of Kerala Under the Cēra Perumāḷs of Makōtai (c. AD 800   – AD 1124), ( Kerala: Calicut University Press,1996).

[2] Mamankam is a festival related to trade fairs in ancient Kerala. It was conducted once every 12 years and lasted 28 days, during the time of Kulasekharas of the Chera dynasty from the fourteenth century till the eighteenth century. The venue of the festival was Thirunavaya, on the banks of the River Bharathapuzha in Malabar. The festival is remembered for the great trade fair associated with it as well as the bloody battles that occurred during the festival. At the end of the rule of Kulasekharas, the right of Mamankam passed to the kings of Perumpadappu and then to the Hindu Nair rulers of Valluvanad. Later the Zamorin of Kozhikode defeated the Valluvanad rulers in the Thirunavaya Wars (fourteenth century), resulting in a long-drawn rivalry and bloodshed between these two rulers. For more information, see N.M. Nampoothiri, Mamankam Rekhakal , (Calicut: Vallathol Vidya Peethom, 2005).

[3] Mailaparambil, Lords of the Sea , 29.

[4] Perumpadappu Granthavari states that “the last thavazhi (maternal lineage) of Perumpadappu swarūpam came into existence on the kaliyuga day Shodashangam surajyam”. Shodashangam surajyam is a cryptogram used to indicate the day when Cheraman Perumal partitioned his empire and distributed it among his own relatives.

[5] Logan.  Malabar Manual,  256.

[6] The word devaswom means the property of god and in Kerala there are socio-religious trusts formed for the management of Hindu temples in the state with representatives from the communities and the government that are called devaswom boards. The property of each temple belongs to the deity and this trust is supposed to look after the property on behalf of the deity. There are five devaswoms under the ministry of devaswom boards namely Guruvayur, Travancore, Malabar, Cochin, and Koodalmanikyam; together they manage nearly 3000 temples.

[7] Tome Pires ((1465?–1524 or 1540) was a Portuguese apothecary who travelled to Southeast Asia and India after the Portuguese conquest of various lands. He documented and later wrote about the well-known spice trade that took place between Indian ocean coasts and Europe.

[8] Ibn Battuta (1306–1368/9) was a medieval Moroccan Muslim scholar and explorer who travelled across the world and his travelogues about various parts of India provide us significant insights into the socio-religious dynamics of those periods. One of these magnificent travelogues mention Calicut and its life in some detail. Ma Huan (1380–1460) was a Chinese traveller and translator who accompanied Admiral Zheng He on three of his seven expeditions to the Western Oceans. During the early 1400s he visited various parts of India including Cochin and Calicut. Upon his return to China, he wrote an extensive text based upon his notes on the geography, politics, weather conditions, environment, economy, local customs, even methods of punishment for criminals that he witnessed in these parts. Both the above-mentioned travellers and their writings are still considered significant in understanding the medieval societies that they visited.

[9] The tale is retold as follows: upon his arrival in Calicut, he saw lot of rival vessels belonging to Arabs or Moors. Even though he was warmly received by the Zamorin and obtained permission to set up a factory, the rival parties brought obstacles. His ships were prevented from obtaining the spices and his factory in Calicut was attacked and the second-in-charge Ayres Correa was killed. Cabral retaliated by seizing and destroying ten Arab ships laded with spices on board. He also bombarded the city of Calicut and destroyed coastal villages in revenge to the Zamorin being a mute spectator on the attack on his factory. Then he left for Cochin as he had heard from previous expeditions that Cochin was a strong rival to Calicut.

[10] Malekandathil, Portuguese Cochin and the Maritime Trade of India , 282.

[11] Pearson, Spices in the Indian Ocean World .

[12] s'Jacob, The Rajas of Cochin .

[13] Winius and Vink, The Merchant-Warrior Pacified .

Bibliography Ayyar, K.V. Krishna. Zamorins of Calicut: From the Earliest Times down to A.D. 1806 . Kozhikode: University of Calicut,1938.

Logan, William.  Malabar Manual . Kozhikode: Mathrubhumi Books, 2014.

Malekandathil, Pius. Portuguese Cochin and the Maritime Trade of India, 1500 – 1663 . Delhi: Manohar, 2001.

Mailaparambil, Binu John. Lords of the Sea: The Ali Rajas of Cannanore and the Political Economy of Malabar (1663 – 1723) . Leiden: Brill, 2011.

Mathew, K.S.  Cochin and Portuguese Trade with India in the 16th Century . New Delhi: Manohar, 1983.

Panikkasseri, Velayudhan. Sancharikal Kanda Keralam . Kottayam: Current Books, 2001.

Pearson, M.N. Spices in the Indian Ocean World . Farnham: Ashgate Publishing Limited, 1996.

s'Jacob, Hugo.  The Rajas of Cochin, 1663–1720: Kings, Chiefs and the Dutch East India Company . New Delhi: Munshiram Manoharlal, 2000.

Variyar, M.R. Raghava. Sthanarohanam Catangukal . Edappal: Vallathol Vidya Peethom, 2005.

Winius, George Davison and Marcus P. M. Vink. The Merchant – Warrior Pacified: the VOC (the Dutch East India Company) and Its Changing Political Economy in India . New York: Oxford University Press, 1995.

Kerala A Journey in Time Part II: Kingdom Of Cochin & Thekamkoor Rajyam; People Places and Potpourri

About this ebook, about the author, rate this ebook, reading information, more by george abraham pottamkulam.

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Kerala to Launch Its First Private Train Service in June: Explore Goa, Mumbai, and Ayodhya

Kerala is on the brink of a major travel innovation with the launch of its first private train service, expected to start operations on June 4th. This exciting development, a collaboration between SRMPR Global Railways Private Limited and Princy World Travels Private Limited, is part of the Indian Railways’ Bharat Gaurav Yatra initiative.

Here’s a table highlighting the key information about the upcoming private train service in Kerala:

Table of Contents

Embarking on a New Journey

From the historic station of Thiruvananthapuram, the inaugural journey is set to traverse to the vibrant shores of Goa, with stops at significant cities like Mumbai and the spiritual hub of Ayodhya . This route not only offers a scenic escape but also connects culturally rich locales, similar to other celebrated train routes detailed in our guide on India’s top luxury trains .

Luxurious and Convenient Travel

The train promises a comfortable and luxurious travel experience, accommodating around 750 passengers . It features two sleeper class coaches, eleven third-class AC coaches, and two second-class AC coaches. To ensure a seamless and enjoyable journey, a dedicated team of 60, including medical professionals, will be onboard.

Travelers can enjoy modern amenities such as on-board Wi-Fi, GPS tracking, and a selection of food services. Additionally, tour packages include stays at star hotels, meals, and organized sightseeing, enhancing the travel experience as detailed in our blog on the best Indian railway journeys .

Affordable Luxury

The journey to Goa starts at INR 13,999 for a non-AC sleeper berth, with options for 3-tier and 2-tier AC accommodations available at higher rates. The Mumbai trip ranges from INR 15,050 to INR 18,825, offering an affordable luxury for those wishing to explore the best places to visit in Mumbai . For a deeper spiritual experience, the Ayodhya excursion spans 8 days , with fares starting from INR 30,550, covering not only Ayodhya but also the sacred sites in Varanasi and Prayagraj. Detailed explorations of Varanasi can be further read in our complete travel guide to Ganga Aarti in Varanasi .

Making Travel Easier

This initiative aims to mirror the success of India’s first private train, the IRCTC Delhi-Lucknow Tejas Express, which you can read about here . As with the Tejas Express, the new Kerala service simplifies the booking process through online platforms, detailed in our guide on how to book Indian railway tickets online .

A New Chapter in Kerala’s Travel Scene

As Kerala prepares to launch this innovative service, it sets the stage for a new chapter in the state’s tourism industry, offering a unique and luxurious way to explore the region’s beauty and cultural richness. Whether you are a first-time visitor or a seasoned traveler, the private train tours promise to provide a memorable and exciting way to discover the best of what Kerala and its surrounding regions have to offer. For more information on destinations like Goa, visit our guide to the best places in Goa .

Frequently Asked Questions (FAQs):

1. When will Kerala’s first private train service begin?

The inaugural journey of Kerala’s first private train service is scheduled for June 4th. For more details on the launch and service offerings, visit our India’s First Private Train: Delhi-Lucknow Tejas Express page.

2. Which destinations will the Kerala private train service cover?

The train will make stops in key cities like Goa, Mumbai, and Ayodhya. To learn more about what each destination offers, check out our Best Places to Visit in Mumbai and Top Places to Visit in Varanasi blogs.

3. What are the amenities provided on the Kerala private train? Passengers can enjoy amenities such as Wi-Fi, GPS tracking, food services, and on-board medical assistance. For an idea of the luxury train experience, read about India’s Top Luxury Trains .

4. What are the ticket prices for the Kerala private train service?

Ticket prices start at INR 13,999 for a non-AC sleeper berth, with 3-tier and 2-tier AC options available at higher rates. Detailed fare information can be found on our How to Book Indian Railway Tickets Online page.

5. How can I book tickets for this private train service? Tickets can be booked online, simplifying the process for travelers. For a step-by-step guide on booking, visit our How to Book Indian Railway Tickets Online blog.

6. Are there any special packages available with the Kerala private train tours?

Yes, the service offers tour packages that include star hotel stays, meals, and sightseeing opportunities. Discover more about what these packages include in our blog about the Best Indian Railway Journeys .

7. What safety measures are in place on the Kerala private train?

A team of 60 staff members, including medical professionals, will be on board to ensure a safe and comfortable journey for all passengers. For more insights into the safety features of luxury trains, explore our Most Scenic Routes to Travel by Vistadome Trains in India .

About The Author

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Central Kentucky father writes book about his son's journey of recovery after crash

It's been almost a decade since a Central Kentucky teen nearly died in a car wreck. Thousands of people rallied around Aaron Williams' family as he recovered from that crash. Now, Aaron is in college and his father has written a book about the family's journey.

There’s a lot of uncertainty in life.

"I said, 'I can't believe this is happening to us,'" said Chris Williams.

He never expected he’d nearly lose his son, Aaron, in a car wreck.

"I said, 'You mean to tell me that boy's not going to make it through the night?'" he said.

That was more than eight years ago. Aaron was heading to pick up his homecoming date when his dad says he slipped off the shoulder, then overcorrected, and hit a tree. That first night at the hospital, he says, the doctors didn’t give him much hope.

"He put it in layman's terms, that doctor, he said his brain's been decapitated from his body," he said.

Aaron pulled through, though, and worked hard through rehabilitation. Now, he’s studying political science and math in college.

"I kept pushing myself in therapy, the inpatient therapy at Cardinal Hill, the outpatient therapy, I just always pushed myself no matter what they told me, I would just work even harder and I just didn't let what they said affect me," Aaron said.

Chris has been busy, too. Over the last few years, Chris has relived Aaron's accident and journey through recovery, as he wrote a book - From Death to Life, the Story of Aaron Williams. It will launch on Amazon later this week.

"There was times I'd have to lay my pen down and I'd just cry. I didn't want them emotions anymore. No, it didn't help me. No, it made me relive it," Chris said.

As hard as it was to revisit those dark days, Chris hopes his family's story can help bring hope to anyone else who might need it.

"It's to provide hope, encouragement, and never give up on the Lord when there's no hope. There's always hope with the Lord," Chris said.

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UMaine News

New book details UMaine’s journey of ‘Becoming Modern’ 

The University of Maine marked its 100th anniversary in 1965, prompting widespread celebration and discussions of its future.

University leaders, community members, policymakers and other supporters devised plans to bolster enrollment, programs, research and public service. Yet the transformative growth UMaine experienced in the five decades between its centennial year and 2015 surpassed these visions, according to a new book published by University of Maine Press.

“Becoming Modern: The University of Maine, 1965–2015” features 33 essays that depict UMaine’s transition from a traditional land grant university — one primarily focused on agriculture, business and engineering — to “a vastly more diversified institution with a national and international reputation in many fields.” 

“As the University of Maine’s academic offerings, research and scholarship enterprise, and engagement continue to evolve, having read about one of the most transformative periods of its history has been enriching and inspiring,” said UMaine President Joan Ferrini-Mundy. “I commend the editors for creating such a compelling book filled with in-depth information and diverse perspectives on our modernization. I am confident it will captivate any reader and inspire the higher education leaders of tomorrow.” 

Readers will learn about the foundation and expansion of scholarship, research and service in a variety of fields during the late 20th century, including marine science, climate change, public policy, renewable energy and the performing arts. 

They also will explore the vast changes in athletics, Fogler Library, relations with the town of Orono, and graduate and honors education. Additionally, a few essays in the book discuss expanding opportunities for women and Indigenous scholars at UMaine at a time of growing social change nationwide. 

“I think people will learn a lot from the book and will have a new appreciation for the University of Maine,” said Betsy Rose, publications specialist with the University of Maine Press, a division of Fogler Library. “I was especially intrigued by how things changed for women between 1965 and the present, how the Climate Change Institute evolved, and how hard faculty worked to get support from the state legislature in the 1990s.”

The late Howard Segal, editor of the book and former UMaine history professor, began working on the book in 2012. He solicited essays from 46 contributors — faculty, staff and students from varying disciplines — and wrote the introductory and concluding chapters. 

In addition to showcasing UMaine’s historic milestones following its centennial, Segal described forecasts from 1965 about how UMaine would evolve. In “Back to the Future: An Introduction,” the book’s first essay, Segal wrote that these predictions show “what those visions reveal about the persons, movements, organizations and culture that project them.” 

After Segal’s death in 2020, his wife, Deborah Rogers, associate editor and UMaine English professor, and co-editor Ann Acheson completed the book, which retiring University of Maine Press Director, Michael Alpert, designed and typeset. 

“As a historian of American technology and utopianism, Howard worked for the perfectibility of institutions, government, society and culture,” said Rogers. “He wanted to create this book as a contribution to land grant history and the history of a university that was dear to his heart. It’s bittersweet that Howard didn’t live to see its completion, but I know it would have given him enormous satisfaction and pride, as it does to all of us who collaborated on this project.”

Since the University of Maine was one of the first land-grant universities, Segal wanted to examine its importance in the evolution of these institutions, which were established nationally by the Morrill Land Grant Act of 1862. In the prefix, he wrote, “All articles in the book aim to provide a delicate balance between a coffee table book and a serious scholarly work. I hope this volume can contribute not only to land-grant historiography but also to the history of ‘the college of our hearts always.’”

“Dr. Segal’s labor of love, which picks up where ‘The First Century: A History of the University of Maine, 1865–1965’ left off, is a great contribution to the UMaine Press publications, which include such important regional works as “A Passamaquoddy – Maliseet Dictionary: Peskotomuhkati Wolastoqewi Latuwewakon” and the award-winning Historical Atlas of Maine,” said Daisy Singh, dean of libraries at UMaine. “It is also a crowning achievement for retiring Director Michael Alpert who, along with Associate Provost for Academic Affairs and Faculty Development and Acting Press Director Gabe Paquette, have begun a strategic planning process which will usher in a period of increased visibility and digital access to UMaine Press publications.”  

The book is available for purchase online and at the University Bookstore. 

Contact: Marcus Wolf, 207.581.3721; [email protected]

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More From Forbes

The traditional playbook and the corporate cheat code.

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People with nondominant identities are often treated differently without knowing why.

In the workplace, it’s not uncommon for people of all backgrounds to feel as if there are a set of unspoken rules that they aren’t being told about.

In my career as an organizational psychologist, I’ve noticed a pervasive sense of IYKYK (if you know, you know) in corporate spaces. In my personal experiences as a Black woman, I’ve felt the impact of some of these unspoken rules, from certain expectations at work social events to moments where I felt I had to leave a part of my identity at the door.

I soon came to recognize that navigating these unspoken rules required insights that most people just beginning their careers simply hadn’t been exposed to yet. I started trying to decode what I was witnessing and experiencing, and I came up with a set of “cheat codes” to help professionals of all backgrounds easily understand what took me decades to figure out.

Let’s take a look at how unspoken rules affect working professionals and how “corporate cheat codes” can help you level up your career.

People With Nondominant Identities Often Experience the Workplace Differently

Nondominant identities include factors like race, gender, socioeconomic status, geographic location, sexuality, ability, neurodiversity, and more. It’s common for these individuals to feel that there’s information they aren’t receiving at work. Or that they’re being treated differently without knowing why. This is the gray space that these unspoken rules occupy. You’re not crazy. There really are guidelines you aren’t aware of that significantly impact your career.

There’s no question that identity plays a role in how people experience the workplace. A study1 found a unique bias faced by Black employees that makes it difficult for them to manage their professional image. The research revealed that employees in this group are likely to come up against assumptions about their competence, shifting performance standards, and backlash for acting counter to stereotypes, just to name a few.

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Picture this: At work, you are reliable, exhibit integrity and respect, and take ownership of the work you do. But you still feel like you’re not doing enough. Sound familiar? Navigating company culture and corporate politics can be riddled with uncertainty and self-doubt. Feelings like this are common, especially since no one is sharing their playbook on how to succeed on day one.

There is a sort of amorphous corporate playbook, but it’s outdated and written with traditional career pathways and dominant identities in mind. Everyone else is left to decipher these nuances and unspoken rules for themselves. In other words, the rules weren’t written for them. Let me give you just one example.

One of Robert Greene’s 48 Laws of Power is “Be aggressive and take no prisoners.” While this advice might work well for white men, Black men are already often stereotyped as frightening, scary, and menacing. This tip could result in compounding bias and poor outcomes, and it certainly isn’t a universal “law.”

Corporate advice for people of all backgrounds needs to include insights that allow them to navigate the workplace with consideration of the identity-based biases they might encounter. That’s where the cheat codes come in!

What Is a ‘Corporate Cheat Code?’

No matter where you are in your professional journey, there will likely come a situation in which you feel misunderstood or unseen. In moments like that, it helps to have the right tools. In my book Unspoken: A Guide to Cracking the Hidden Corporate Code, I demystify these hidden rules and provide “cheat codes” and tactics that empower people to take control of their circumstances.

These insights shed light on how and why things operate the way they do. They are an enlightened set of strategies for growing power and influence in corporate spaces. Cheat codes reveal your choices—the things you can control to navigate your own path. They allow you to adjust for success and stay true to yourself while doing it.

With the right tools at their disposal, anyone who has ever felt othered or out of place can rewrite the rules, turning adversity into opportunity. In essence, these cheat codes represent more than just a series of tips to fuel success. They embody a paradigm shift towards inclusivity and empowerment in the corporate world.

As individuals armed with these insights seize control of their narratives and forge ahead with resilience, they pave the way for more equitable and inclusive workplace cultures.

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From 'Magnum, P.I.' to dancing with royalty, Tom Selleck shares his journey in new memoir

Scott Simon

Melissa Gray

Tom Selleck became a TV star in the 1980s as the Hawaii-based detective of "Magnum, P.I." He talks with NPR's Scott Simon about what it took to get there and his new memoir, "You Never Know."

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