The White and the Black Jews of Cochin
Several books and papers feature the white and the Black Jewish community which lived in Cochin. Many of the descendants have since taken up their Aliyah and moved to Israel and there is hardly a family or two left in Cochin. Interestingly, though early accounts from the East India Company officials do mention the community and provide copies of some of their ancient documents, starting with Hamilton Buchanan, most accounts fail to mention the role played by the righteous T.H. Baber, who used to be a magistrate and collector at Tellicherry. His accounts provide an interesting and slightly differing aside from what we already know.
But first, let us get to know TH Baber. While most people
know of him as an EIC officer and the nemesis of Kerala Varma Pazhassi Raja,
there is much more to his involvement with Malabar, as I had recounted in
earlier articles. More details of Baber’s stay in Malabar can be read from the
blogs of his descendant Nick Balmer. To summarize, he had a significant role in
the archiving and publicizing of many ancient Malabar documents, some of which
can be found in the British Library and the Mackenzie collection. However, Baber’s
role in disseminating firsthand information about the Jews of Kochi has not
been told thus far.
Thomas Baber after joining the EIC, sailed from England to
Bombay, arriving in the New Year 1797. It appears that within months of his
arrival in Bombay, Thomas was sent to Tellicherry where the EIC factory was
located. From 1798 to 1808 he served in the EIC revenue department. In 1804 he
was sub-collector of Malabar under Thomas Warden. He then held a position as
Zillah Judge (District judge) from 1808-1816 in Tellicherry after which he was
transferred to Mangalore as the third judge of the Western provincial court
during 1816-1824. After those years, he moved to Bombay on account of health
problems and then back to Dharwar as Principal Collector & political agent from
1824-1827. Later he was appointed as the first Judge of the Western Provincial
Court. In 1838, he retired and moved back to Tellicherry. In all, he spent over
30 years in the western Konkan, Maratha & Malabar regions for the Bombay
Civil Service. We pick up this story from 1834-39, just as he was heading back
to Tellicherry, no longer employed by the EIC.
Baber kept up correspondence with John Wilson who was collaborating
with Christian missions and publishing the Oriental Christian Spectator, from
Bombay. Considered a Malabar expert of that time, Baber was usually the first
person to be contacted by British scribes, curious about the peculiarities of
Malabar religions and culture. Wilson already knew about the Jews of Cochin
from Buchanan’s research and survey notes dating back to 1807. Not only did Buchanan
write a short account of their history, but he also collected a precious copper
plate, and copies of some scrolls, though delaying for quite a while, the
proper translation of the plates. Dr. Buchanan got a facsimile of this deed
executed on copper, which, together with a copy of a rough Hebrew translation
of it, was deposited in the library of the University of Cambridge.
The translation work was eventually entrusted to TH Baber in
1821, who by which time had moved to Mangalore. Baber contacted CM Whish, of
the Madras Civil Service, who was in the Calicut region (check
article) with whom he had already been collaborating, in getting Malabar
temple inscriptions translated. Thus, the very first translation of what is nowadays
called the ‘Cochin plates of Bhaskara Ravi-Varman belonging to the Cochin Jews’,
came from the efforts of Baber and Whish. These plates had been inscribed using
the archaic Vattezhuthu character. A considerable amount of literature on these
plates, their probable dating and antiquity, by various scholars can be found
online and in libraries, needless to mention that it was of considerable
historical importance.
In his notes, CM Whish records - Some inscriptions,
however, lately obtained, and which I have now before me (through the kindness
of a friend,(TH Baber) whose unexampled diligence in researches of this nature
has procured copies of numerous inscriptions from the pagodas in Malabar), confirm
my original apprehension of the origin of the ancient mode of dates in Malabar
in a most satisfactory manner; these inscriptions are from the pagoda called
Nedumbrayur Kshetram, in South Malabar, and are eight in number. The hows
and whys as well as the details of CM Whish’s work and involvement require considerable
study, which I am presently on.
The CM Whish translation (including his correction as
bulleted) runs thus.
" Swasti
Sri! The king of kings hath ordained it! When Raja Sri Bhaskarah Iravah Varma
was wielding the scepter of royalty in an hundred thousand places, in the
thirty-sixth year above the second cycle , he vouchsafed, during the time that
he sojourned in Mayil Kottah, to perform a deed,
the subject of which is as follows:--From Yussoof Rabba
and his people, in five degrees of persons, we exact the tribute of due
awe and deference to our high dignity, and of the usual presents to our royal
person; to these we allow the privilege of bearing five
kinds of names, of using day-lamps, of wearing long apparel; of using
palanquins and umbrellas, copper vessels, trumpets, and drums, of garlands for
the person, and garlands to be suspended over their roads; and we have given in
full seventy- and-two separate houses; and we have relinquished all taxes and
rates for these; and also for all other houses and churches in other cities;
and independent of this bond to him, we have made and given a copper instrument
for these latter, separate and distinct. * These
are to be enjoyed after these five modes of descent, viz. by Yussoof Rabba
himself and his heirs in succession-thus, his male children, and his female
children, his nephews, and the nephews of his daughters, in natural succession:
a hereditary right to be enjoyed as long as the earth and the moon
remain. Sri! I, Govarddhana Martandan, of Venadu, witness this deed; I, Kotai
Giri Kandun, of Venadavalinada, witness this deed; I, Manavepala Manuviyan, of
Eralanada, witness this deed; I, Irayan Chattan, of Valluvanada, witness this
deed; I, Kotai Iravi, of Nedumbutaiyur nada, witness this deed; I, Murkan
Chattan, inhabitant of Kelpadui nayakam, witness this deed. This is the
handwriting of Poranaya Koyraya Kellapan, engraved by
Vandra Sherry Kandapan”
· CM Whish, in a subsequent letter,
corrected the blue-colored
part of the translation thus: " and in
order that the privilege of being free from paying to the church the droits (or
tithes), which are paid to it by all householders in other cities, may be
assured to him and his natural progeny, we have made and given this copper
instrument." Whence it would appear, as he remarks, that these
privileges were not general indulgencies to the colony of the Jews, but a
special indulgence granted to one man and his natural heirs forever, separating
him, at the same time, from his dependence on his natural protectors, and
making him, in fact, a real subject of the Hindu prince.
Let us compare this with MGS Narayanan’s translation,
currently in vogue…
"Svasti
Sri! "This is the gift [prasada] that His Majesty [Tiruvati], King of
Kings [Ko Konmai Kontan Ko], Sri Parkaran Iravivanmar, who is to wield sceptre
for several thousand years, was pleased to make during the thirty sixth year
opposite to the second year of his reign, on the day when he was pleased to
reside at Muyirikkottu. "We have granted to Issuppu Irappan, the [guild
of] ancuvannam, tolls by the boat and by other carts, ancuvannam dues, the
right to employ the day lamp, decorative cloth, palanquin, umbrella,
kettledrum, trumpet, gateway, arch, arched roof, weapon and rest of the
seventy-two privileges. We have remitted duty and weighing fee. "Moreover,
according to this copper-plate grant given to him, he shall be exempted from
payments made by other settlers in the town to the king [koyil], but he shall
enjoy what they enjoy. "To Issuppu Irappan, proprietor of the ancuvannam,
his male and female issues, nephews, and sons-in-law, ancuvannam shall belong
by hereditary succession as long as the sun and moon
endure—"Prosperity!" This is attested by Kovarttana Mattandan, the
utaiyavar of Venatu."This is attested by Kotai Cirikantan, the utaiyavar
of Venpalinatu."This is attested by Manavepala Manaviyan, the utaiyavar of
Eralanatu."This is attested by Irayaran Cattan, the utaiyavar of
Valluvanatu."This is attested by Kotai Iravi, the utaiyavar of
Netumpuraiyurnatu."This is attested by Murkkan Cattan, the Commander of
the Eastern Forces." This writing is executed by Vanralaceri
Kantan-Kunrappolan, the Officer who Takes Down Oral Communication." — As translated
by M. G. S. Narayanan
CM Whish is emphatic about his 231 CE dating of the deed - The
method of date is one formerly used in Malabar, and in all the countries of
India, viz. the cycle of sixty, which commenced A.D. 75. The thirty-sixth year
above the second cycle is, then, 231 of our era computed thus: 75 +60 +60 +
36=231, MGS Narayanan however dates the plates to 1000 CE, basing his
analysis on the 38th (2 + 36) "A-series" regnal year of king Bhaskara
Ravi Manukuladitya who ruled between 962 and 1021 AD, but there is still no firm
agreement among historians on this. Remarkable is the fact that a full 150
years before MGS, CM Whish used his limited ability and resources to come up
with a reasonably accurate translation, a testament to his interest and
linguistic skills!!
CM Whish stated - "The privileges, while they show
the simplicity of the age in which they were indulged also argue the high
estimation in which the colony was held as a peaceable and respectable
society." The young scholar CM Whish sadly passed away in 1833. The
Whish translation was eventually published in the Oriental Christian Spectator in
1839, after Baber’s formal submission of the same. TH Baber continued his study
of the Jews during his tenure at the Royal Asiatic Society 1830-39. The
original documents from which the above text was extracted were in the
possession of the Royal Asiatic Society, having been presented to it by him.
In 1834 – Baber received a Jewish visitor from Cochin,
showing his continuing interest in the matter – Mrs. Wilson writes - “18th
January 1834 - Mr. Baber called on me yesterday and seemed much pleased to hear
that you had seen and conversed with his son. He brought along with him a very
interesting white Jew from Cochin, and of high family. Mr. B. said that he was
one of the most learned and intelligent amongst his community and that he had
in his possession a great many Hebrew manuscripts, which might throw light on
their history and settlement in this country. He brought several of the
manuscripts with him, and Mr. Baber was very sorry that you were not here to
examine them and to converse with the Jew. The Jew had a very high certificate
from Mr. Fenn, of his general character, intelligence, and superior critical
knowledge of Hebrew”. For those who are not aware, Fenn was the converted
Chattu Menon of Ottapalam.
In 1833 – Joseph Wolff a Jewish missionary visiting the area (interestingly Surgun and Moses Sarfaty
The White Jews were horrified and approached TH Baber for
help in getting these aspersions corrected -
Had Mr. Wolff, during the very few days that he was at
Cochin, instead of his wild pranks, taken the pains to form proper connections,
by which he might have gained proper information, before he attempted to
publish his hasty conclusions, he would undoubtedly have found that his
assertions, are quite otherwise than stated therein; as the fact is, that the Black
Jews never were, nor considered themselves to be, slaves to the White Jews, nor
have they ever in any one instance, paid any yearly tribute; nor are they, in
any manner, bound to pay any small sum whatever, to any one whomsoever, for the
privilege of circumcising their children, or being allowed in prayer to wear
the frontlet (Tefillin) They do not sit down in general, or promiscuously with
the White Jews, as a mark of distinction, which is observed in every nation or
sect from the lower classes towards those of a higher sphere, or society; and
being of separate congregations, they never acknowledged the White Jews as
masters, to whom they were any ways in bondage; nor can Mr. Wolff produce more
than one or two individuals among the Black Jews, who have any property , or
are in their circumstances, richer than the White Jews . The tirade against
Wolff continues with more arguments.
By 1839, Baber had collected a good amount of information on
the Cochin Jews which he passed on to John Wilson. While a great amount of
literature is available today on the Jewish settlement at Mattanchery, the
account from TH Baber provides a window into their life in Cochin and the
surrounding areas, circa the 1830s and has not always been studied or referred
to by scholars. The documents also show that he had interconnections with other
dignitaries and bureaucrats oft mentioned in Malabar studies, such as CM Whish and
many Jewish families of Cochin.
Summary of Baber’s presentation, March 1839
Quoting the document provided by the Cochin Jews to TH
Baber - After the destruction of the second temple, in the 3828th year of the
creation, 3168th of tribulation, and 68th of the Christian era, about 10,000
Jews and Jewesses came to Malabar, and settled themselves at Cananganore,
Paloor Mahdam, and Poolootto; and three-fourths of this population remained at
Cananganore, then called Mahodranapatna, and subsequently Chingly, under the
government of Cheruman Perumal. In the year 4139th of the creation, 3479th of
tribulation, and 379th of Christ, Cheruman Perumal, Eravy Virma, granted to the
Jews the honor and privileges they were to exercise, and which was engraved on
copperplate, called Chempeada in Malayalim, and thereby appointed Joseph
Rabbaan the head of the Jews, and called him Srianandam Mapla; and that same Raja
divided his country into eight divisions, which he bestowed, as seen in the
translation of the copperplate.
The following is the subsequent history of the Jews in
Malabar. Until the arrival of the Portuguese, they lived on the seashore; but
when the Portuguese had taken Cranganore, they left in the 5326th year of the
creation, and 1565th of the Christian era, and settled at Cochin, where the
Raja granted them places to build their synagogue and houses next to the Raja's
palace, in order to protect and advance them best. The grant of the ground
allotted, was given in the names of Samuel Casteel, David Baleha, Ephraim
Salah, and Joseph Levy; and their buildings were completed in the 5328th year
of the creation, or the 1567th of the Christian era; but still they continued
to suffer oppression from the Portuguese, as they were not allowed quietly to
enjoy their customs, and the privileges granted them, nor were they suffered to
follow their trade and to go about unmolested.
On hearing of the surrender of Cochin, the Jews,
overjoyed at the happy event, returned from the different places they had taken
refuge in, and rested again at their own places; repaired the losses sustained;
and were under the guidance of their head and leader, Samtob Casteel, praising
the Almighty for the deliverance they had received, and praying Him that under
the auspices of the Dutch they may obtain further blessings. Ever since, the
Jews obtained every favor and protection from the Dutch, and the native Raja;
and in trading with them, as likewise serving them, the Jews obtained a
livelihood and every comfort at Cochin in Malabar.
In the Christian year 1686, when Gilmer Vosberg governed
Cochin, four merchants arrived from Amsterdam, namely Moses Fereira de Paiwa,
Isaac Irgas, Isaac Mookat, and Abraham Bort, of the Sepharadim; and having
visited the Jews of Cochin they were glad and consented to live with them. They
wrote to Amsterdam whatever they had seen and heard of the Jews in Malabar, and
desired to get all the books that were required; and when the congregation of
Amsterdam (on whom may rest the blessing of God) received those glad tidings,
they immediately sent the books of Moses and of the Prophets, prayer books, and
of the laws and other books, then wanted, which proved a great rejoicing to the
Cochin Jews' congregation; and from that time they entered into close intimacy
with those of Amsterdam, and annually corresponded with them, and received from
them all such books as they required from time to time, and sent copies to be
printed in Amsterdam; in return for which the Cochin Jews remitted all that was
desired from them. Thus, the Cochin Jews' customs are of the Sepharadim.
Cochin was considered the metropolis of Malabar in India.
Those called the white Jews are a people coming from the ruins of the Holy
land, and they have one synagogue and no more. Those called the black Jews, are
of the natives of Malabar, that were in Cranganore, and its vicinity, and who
of their own spontaneous will joined from the beginning with the white Jews;
and of slaves emancipated by the white Jews. These, in connection with each
other, formed that people; but the white Jews were never connected with them by
intermarriages; nor have they any of the Cohen or Levy family among them; nor
have they any of the Levitical ceremonies in their synagogues or any
relationship in other countries, so that they are a separate nation of
themselves in Malabar. Still they have the Mosaical Laws (Torah) and their
customs and usages are like those of the white Jews, with a few exceptions and
differences in their prayers and songs, and greatly differing with the manners
and proceedings of the common people of the country of Malabar. They inhabit
the following seven places, viz. at Cochin, Anjecaimal, Paroor, Moottum,
Chanotto, Mala and Tirtoor; and their head or leader at that time was Samtob
Casteel.
The Jews (white and black,) after their having abandoned
their two synagogues, and habitations at Moottum and Tirtoor, during the
invasion of Tippoo Sultan, are now fixed at the following places, and their
number is as hereunder.Of black Jews, that had three synagogues to the
southward of the white Jews, of which
one synagogue being abandoned, they now form two congregations, and have two
synagogues and 53 houses, inhabited by males, there are, including children. At
Ajencammul (commonly called Etnaculum - Ernakulam) of the black Jews belonging to two congregations, having
two synagogues and 52 houses, there are males, including children. At Chanotta,
(commonly called Chandamangallum) the Black Jews have one synagogue and 43
houses, inhabited by males, including children. At Malla, the Black Jews have
one synagogue and 16 houses of males, including children. At Paroor in
Travancore, the Black Jews have one synagogue and 5 houses of males, including
children.
In 1839, Wilson wrote to Rev Candlish, at Edinburgh. I
sent you by the last steamer a number of the Oriental Christian Spectator,
containing some notices of the Jews of Cochin. I have now the pleasure,
according to my promise, of enclosing a correct translation of the celebrated
copperplate grant, by the late C. M. White (Whish), Esq., a young gentleman of
extraordinary capacity for acquiring the oriental languages, but who was
removed by divine providence at the very commencement of his able and zealous
research…."Their numbers at a very early period were very considerable,
but owing to intestine feuds, and even wars between the white and black Jews,
because the former would not allow the latter, who were converted slaves, the
same privileges as themselves; and extensive emigrations since the downfall of
the Dutch at Cochin, who invariably treated them well, they have been reduced
to the number they themselves state."
The complete document submitted by Baber can be referred to
- Notices of the Jews of Cochin. Oriental Christian Spectator 10, 1839. The
above is a summary, condensed for brevity.
Additional observations
- Muyirikkottu is understood to be Cranganore –
Kodungallur and was formerly known as Mahodewera - Meboderoo pattanam - also
Chingily - in latter time, Moydirikottah or Muchirikottah.
- Some of the Cochin Jews are said to have arrived
from Majorca – Baber adds - In the Noticias of 1686, page 9, it is said that in
the year of the creation 4130, of the Christian era 369, 70 or 80,000
Israelites that came from the Island of Majorca arrived on the coast of
Malabar, to which country they had been sent after the devastation of the
second Temple.
- Walter J Fischel in his paper on the Jewish
antiquities on the Malabar coast misses the work of Baber and Whish
and mentions only Gundert & Ellis, circa 1844. Subsequent researchers including Nathan Katz/Ellen Goldberg fail to mention
these two gentlemen and their contributions, though they refer to the “notices’
submitted by Baber, under Sources cited.
References
Journal of the Royal Asiatic Society, Volume 6, 1831Notices of the Jews of Cochin. Oriental Christian Spectator 10, no. 9 (1839)
A Memoir of Mrs. Margaret Wilson, of the Scottish Mission, Bombay – John Wilson
The British Friend of India Magazine, and Indian Review, Volume 3
The History of the Jews: From the Taking of Jerusalem by Titus to the present time – WC Brownlee
Researches and Missionary Labours among the Jews, Mahommedans and Other Sects - Joseph Wolff
The Life of John Wilson, D.D. F.R.S.- George Smith
The Lands of the Bible: Volume 2 By John Wilson
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