Historic Alleys

That Quilon was well known to seafarers is not surprising, for it is well situated in the South West of the Indian coast. It was well known not only to Greek and Roman seafarers going back in time before Christ but also to later entrants such as the Arabs, Persians and Chinese into the Indian Ocean. If we dig deep into historic accounts left behind by some of the sailors or visitors, we can come up with a decent silhouette of the entrepot Quilon once was, as well as the preeminent position it held among the trading ports of Malayala, as Kerala was then known. Its name got attached to the Malayalam Calendar Kolla Varsham and for a time was reason enough to associate with a popular proverb in the Malayalam language which meant 'one who has seen Kollam, forgets his house’.

And an event which happened ‘out there’ – at Calicut

For the Arab merchants, traders and rulers, Calicut was the place in Al Hind where they had established a lucrative trade, where they had families and representations, and a relationship with the benevolent king, the Ox-worshipper Al-Samiri. For most others who benefited from the trade in Europe, it was just a place out there. For the crusaders, it was perhaps the general region where a potential supporter, the Prestor John came from. Later authors, who never even set a foot there, equated it to Utopia. From the inimical Arabian nights story of Abu Hasan’s fart, you know that Calicut was a place where you went to in order to start afresh and make a new life. In a way it was akin to the Dubai of Malayali’s today, it was the Dubai for the Arabs those days.

We will now get into the story of two interesting individuals, one who daringly transferred trade from Aden to Jeddah and the other, a senior official of the Mamluk establishment who severely tested the diplomatic abilities of the Zamorin. And along the way, we will talk about the interesting relations between the Mamluk administration in Arabia and Calicut, while dwelling upon the interesting event which occurred some decades prior to the arrival of the Portuguese at Calicut.

Continuing with the Cheraman Perumal myths…

The Keralolpathi, the Zainuddin Makkhdum’s call for a jihad against the accursed Franks, the Fath ul mubiyn, they all mention of a King from the Hind who traveled to Mecca and died on the way back, at Dhofar. We talked earlier about the Cheraman Perumal legends, the Perumal and the pickle and so on, but with additional information at hand, I would like to revisit the topic and also cover the interconnected story of the al-Samiri and Taj-al din tomb’s at Dhofar in Oman.

In an area called Dhofar is buried a person, a king actually who has been venerated over centuries by the locals there. His name is purported to be Abdul Rahiman Samiri. An inscription explained that this person reached Dhofar in 212 and died there in 216 (821-831 AD). Now comes the question, who could this gent be? He has been connected to the Cheraman Perumal who converted and went to Mecca and also one of the earlier Zamorins of Calicut. We do know that the Samuthiripad or Samoothiri, a term which morphed to Samorin or Zamorin dates to the 13th century. During the 821 period or even later to 814 as Logan implies, we had a Eranadu Utyavar, not a Zamorin. But legends mention that this was a king from Malabar. Let’s try to investigate a bit to try and find out if we can get to the bottom of this myth.

Malabar’s history recounted in the Keralolpathi, a Malayalam work (presumably penned by Tunchath Ezhutatchan) from the 17th century or later starts with the Parasurama epoch where he reclaims the land from the seas. The Keralolpathi, a work which elevates the importance of the Nambuthiris of Kerala, goes on to retell a version of the history of Kerala until the 19th century. Beset with inaccuracies, it was disregarded by most historians but it is now felt that the document does have many sections which are quite factual. The advent of the Zamorin is detailed in this work, and we come across the tale of the abdication of the Cheraman Perumal and the installation of various chieftains to rule over various areas. This is more on the topic of the Zamorin himself, his titles, and the advent of the well-accepted usage Zamorin.

 Bhrahmaswom Madhoms

Sometimes you despair at how the Englishman corrupted the transliteration of a Malayalam or Sanskrit word, in this case, Mutt which actually stands for Madhom or Matha, a monastic institution for spiritual studies, certainly has nothing to do with stupid persons or mongrels. I had come across mentions of these Vedic universities while reading accounts of missionaries such as the Arnos Pathiri as well as some others and more recently when Vinod who led the conservation and renovation efforts, was in conversation with Arun at Intach Palakkad. As the discussion related to the work at the Bhramaswom madhom at Trichur, it piqued my interest, what with the connections to the Nediyirippu and the Preumpadappu, and I decided to delve deeper into it. The result of that short study follows, but I must admit that while the history of these schools interested me, I have virtually no knowledge of the Vedas themselves or their teaching methodology!

Clearing up some cobwebs

The temple is well known to most people in South India. It is very popular, quite crowded these days with thousands of devotees lining to get a peek of Unnikrishnan or Guruvarurappan. True, the pandemic has affected all these quite a bit, but I am sure things will improve soon. Which takes us back in time to two occasions when the temple was threatened by marauding armies, first by the Dutch and later by those laying Malabar to waste, namely the Mysore armies sent to plunder, by Haider and later Tipu. Let’s review the record and also take a look at that interesting person, who was involved in the continuation of finances of the temple at that latter occasion. In these days with so much of divisive attitudes, it is helpful to remember that there was a time when communities also came together for the common good.

The Checkered Story of Naduvattam, Palghat

Most inhabitants of Palghat would know little about this principality, located right in the middle of the district. In fact, it is the very area I come from, once upon a time full of forests and hillocks, later all paddy fields, sparsely populated. During the history of Malabar, it was a bone of contention that forced three powerful chieftains to fight many a war, the chieftains being the Cochin Raja, the Palghat Raja, and the Zamorin. The story which I narrate is far from complete and I am sure others will someday add to it or correct some errors now and then. What I present comes from the bits and pieces of information cleaved out from various Granthavari’s, NM Nampoothiri’s Malabar studies and KV Krishna Ayyar’s papers.

Some time ago, we talked about the Nair caste and the various sub castes related to it, as well as their characteristics. Medieval Malabar, Cochin and Travancore had many castes, classifications, do and don’ts, and what not. It was not fun if you did not belong to the top and even if you did, you had to remain in your tramlines (as they say in the US) or dividers. In the Nair caste, there were many more profession related titled classifications as well. Most significant were the Menon and the Menoki titles within the Nair caste, which are not very well understood. Complications also arose due to regional differences between Cochin, Malabar, and Travancore. This little article will provide more details to those interested as well as some background explanation.

Principally all these titles were connected to either supervisory capacities or positions or that of a scribe and accountant in the local chieftain’s Kovilakom or temple, preparing Grantha palm leaf manuscripts! Compared to the foot soldier Nair, these personnel were better educated, were closer in proximity to the ruler or chieftain and were ordained or titled, with the title passing on through generations, in a matrilineal fashion.

In general, Menoki is an overseer — By definition, Menoki in the 1901 Travancore and Cochin Census Reports are classified as a sub-division of Nayars, who are employed as accountants in temples. The name is derived from mel, above, nokki, from nokkunnu which means ‘to look after’.

An outhouse, a palace, the British residency and now a guest house

There is a furor these days about this 1921 Eranad rebel warlord and many expert opinions are being voiced. I was a bit intrigued as I had encountered VKH often in my Malabar Rebellion studies, but I had not really paused to study him, though spending a while on the Sinderby account caricaturing an antagonist based on VKH’s character. But it is time to do a little study and I will try to detail his actions as dispassionately as I can, referring to the numerous secondary sources I am in possession of. We will see that this is actually the story of a tired old man who had been perpetually on the run before 1921, nursing his grudges against the British, straying somewhat unwillingly into a larger revolt, with only a desire to help out his benefactor Ali Musaliyar, quickly changing his ideology when he became a fugitive and lording a gang who resorted to tactics he would not have approved otherwise.