KULATHAKKAL FAMILY
Kulathakkal Family was one
of the ancient Christian families of central Kerala. Now its members are spread
all over the country and abroad. The original family property is located at the
North Eastern part of Parthasarathy Temple across the river of Pampa at
Parapuzha Kadavu, Maramon.
We have a few written
records at our disposal. It is quite natural to have difference of opinion on
many facts and figures. We will try to keep away from controversial issues. We
try to be objective and include only relevant information which we feel will
help our present and future generations to understand the root of our origin.
At the same time we are not forgetting the facts of other relatives of our
forefather who didn’t migrate to Maramon, nor the descendants who lived across
the river at Aranmulla who were in the service of God. We assume that our
forefather, Kulathakkal Ramacha, Ramaru Nampoothiry assisted in the Temple
worship and other Temple related responsibilities prior to his conversion to
Christianity.
It is said that
Kudamalloor was as settlement of Malayalee Brahamins from ancient times and
Ramacha belonged to Chempakassery Illam. About the 10th century
a brahamin and his family from Chempakassery Manackal migrated to Nilackal
which was a hub of spice production by the slopes and Valley of Sahya
Mountains. They settled in place called Thazhaeckoodu.
Later in the 13th
century under unfavorable and violent local conditions at Nilackal, people began
to move out from the area to safer places. Most probably many travelled
downstream through Pampa River and selected their choice places on both sides
of the river. It is said that our forefather’s Thazhaekoodu Chempakassery
Namboothiry and his brothers, probably with their families walked 12 miles
through the forest fearing robbers and wild animals up to Vadasserikkara,
carring their family god, the gold idol, Sree Krishna (Parthasarathy). There,
with the help of a paravan (cast name) they were able to travel downstream on a
bamboo raft in Pampa River towards west.
Family settlement of a brahamin family is usually known as an illam or Manackal.Mathew Ramacha, Pazhampallil, has a little different version of the story. He has also some critical views on 1965 & 1974 editions of the family history books. We do not want to take any issues on his discussion at this time for the paucity of time and space, Kulathackal Kulolpathy, 1975.
They arrived at Kattoor by
Uthradom noon and decided to receive the hospitality of Kattoor Madom. The
potty of the Madom was overjoyed to have some guest for Thiruvonnam
celebration. This probably developed into a permanent relationship between
Kattoor and Aranmulla. This may have been the background of Thiruvonnam Thonny carrying
Thiruvonnam supplies from Kattoor to Aranmulla Temple even today.
It is believed that at the
advice of Kattoor potty the Chempakasseril Namboothiri’s occupied the vast
Aranmulla Temple premises and installed their Partha Sarathy ( Sree Krishna) Idol
in the Temple area. The dedication of the God of Thazhaeckoottu Chempakaserril
at Aranmulla was taken place on the Uthrittady day. In commemoration of the
founding of the Partha Sarathy Temple at Aranmulla the Uthrittady boat race is
being held every year. The Aranmulla Temple and its renewed festivities made
the place famous. The latest edition, hopefully, would be the future
International Airport at Aranmulla.
The fourteenth century
witnessed two great transitions in the history of Maramon. The first one was
the conversion of Ramaru Namboothiri (Ramacha) and founding of the Kulathakkal
Family.(1) The second is the founding of the church in Maramon.
There is a consensus on
the date of conversion and Baptism of Ramacha among the writers(2) who said the
date A.D. 1325 and the place of Baptism at Niranam church. The conversion of
Ramacha and founding of the Maramon church, are inter-related. The conversion
of Brahmins in those days were rare. But the influence of those converted was
great in the public and they were highly respected by the community,
particularly, Christians.
Two names are specifically
mentioned as the founders of the Maramon Church- Kulathakkal Ramacha
Namboothiri and Malliaeckkal Valliamma (1) she has offered to provide from
their own land (Tharakan’s to build the
Church. Kulathakkal Ramacha Namboothiri used his influence to receive the
permission from Devasom and the government. Mr. George Alunilkkunnathil quotes
his conversion with the then elderly Thazhaekallathoor Abraham Sir.
The story is as follows:
Mallliaeckal Valiamma went with Ramacha to the Devasom (2) Authority (Adhikary)
who resided at kottappurayidam. She had taken along with her a kuthialapannam
(Gold coins) (3) as a gift to the Devasom Authority. The Devasom Authority asked the Ramacha: “Why
have you come along with Tharakathiar”?. Ramacha answered that we come to get a
permission to build a worship place ( Aradhana Mandapam) in her won land. The
sanction was granted verbally saying, let it be, after all it is for the
worship of god = Easwararadhana allae, Nadakettae,”
The worship place built by
this permission is the formal and the historical beginning of the Maramon
Church. It is believed that the Christians from Maramon used to go to
Nirannam Church to worship. Howevr, the transportation, climatic conditions, natural calamities like food etc.
may not be conducive for a regular attendance the church at Nirannam.
Therefore, it has become the need of the hour for the Christians in Maramon to
have regular worship at their own disposal. Ramacha, the new convert, who was
always busy with poojas and worships may not have been satisfied with the
occasional worship at Nirannam.
Mr. V.K Chacko (5)
conjectured that Maramon Church would have been there when Ramaru Nampoothiry
was converted. He reasoned that a priest of the Malliaeckkal family may have
taught and influence Ramaru Nanpoothiri for his conversion. He argued that it
was for the church, a priest was ordained in those days. Where there was a
priest, there was the Church. So that he concluded that a church would have
been already in Maramon when Ramacha
became a Christian. But his arguments are not authenticated or documented. Further,
if there was a Church in Maramon, it was not necessary for Ramacha to go to
Nirannam to receive baptism.
The other dates 1440,
1465, 1593 (1) are said to be the dates of the founding of the Maramon Church
are baseless without authoritative records. These dates may be suggested on the
basis of any Kalpana / circular written by any visiting bishop or to mark the
date of visit of some dignitary. They should not be taken as the date of the
founding of the church.
It is alleged that there
was an inscribed stone slab prepared by the original founders of the first church
was carelessly handled and was lost. For the other lost records refer to
Malliaeckkal Kudumbam P.25. The most important hand written records Nallagama
Pusthakam written without fail and kept by Malankara Methrans are conveniently
said to have lost.
All these point back to
the oral tradition transmitted through generations which have come down to us
through the mouth of the Thazhaekalathoor Abraham Sir. When official
authorititave records are not available the oral tradition value the best and
the most
Therefore, we may safely
conclude that the most probable date of the founding of the Maramon Church was
soon after the conversion of Kulathakkal Ramacha in 1325 with the permission of
the Devaswam and the government authority at Kottappuraydam with the initiatve
taken by Kulathakkal Ramacha Nampoothiry and malliaeckkal valiamma (Anna Aachi
Tharakathiar). The other dates given may be with vested interest or to confuse
the reality.
It is also reported that the
land of the present church cemetery is bought from family for 35 Rasi and
donated the land to the church for its use by the Kulathakkal family(3)
Twelve (12) Feet Ste ‘le Lamp with 88 spouts
Early part of the XVII Century, Maramon witnessed a wide
spread smallpox epidemic. A XII foot stele is raised with 88 spouts at the
western part of the church across the street at the northern end of the
training school building in memory of 99 (1) departed souls of Kulathakkal
family who lost their lives in the outbreak. The dead were buried casually at
different places of the family property. Many living out of here fled to their
maternal houses. The ex generation ramacha’s only son, Ittan Ramacha went with
his mother to Elavinamannil, Omalloor. Ittan Ramacha grew up in his mother’s
house. About 1640 they came back to Maramon. By the time the parental house was
found to be in dilapidated condition, but restored. Much of the family property
was taken over by others. As a gratitude for the return of Ittan and his mother
safely to Maramon and to avoid the inconvenience of lighting lamps and holding
memorials at scattered places, the Deepashikha was erected to integrate the
memory of all who lost their lives at the smallpox infestations.
It is said that there was an inscription at the foot of the
stone, which was lost. It is assumed that the writing was “ for the Kulathakkal
deceased fathers who lost their lives with smallpox.” Mathew Ramacha (2) says
that the inscription were deep enough to decipher but faded away, not by
itself, but some vested interested people defaced it.
These lamps are lighted on important festivals particularly on
Easter, but the members of Kulathakkal family even today.
Prof. P.T. Philip Ph.D.
(President)
Kulathackal Family, Maramon Branches
(
