People often ask me the origin of my last name. My husband, Ranjit John, wrote the below family history which goes back almost 2000 years and traces the origins of Kerala Christians.
What is History?
You shall no longer take things at second or third hand, not look through the eyes of the dead, nor feed on the specters in books. You shall not look through my eyes either, nor take things from me. You shall listen to all sides and filter them from yourself…
Not I, not anyone else can travel that road for you, you must travel it for yourself. It is not far; it is within reach, perhaps you have been on it since you were born and did not know…
Walt Whitman, Song of Myself, Leaves of Grass
In around 430 BC, Herodotus, a Greek, wrote “The Histories”. It documented the wars between the Greeks and the Persians. Herodotus is considered the world’s first historian and the father of history.
As with any writing, it did not take long for a critic to show up and dismiss Herodotus’ work as revisionist, biased, and a fable. Thucydides, a Greek general, said that history should be based on facts and first-person eyewitness accounts. It should not include the author’s views, Gods, society, culture, and moral lessons. State the facts and let the reader interpret.
Thucydides wrote “History of the Peloponnesian War”, which documents the war between Sparta and Athens. Historians ever since have used Thucydides as their guide when writing the history of nations. History, according to Thucydides, was the state, politics, and warfare. Nothing else mattered.
Indian historians have followed Thucydides — documenting the dynasties, the invasions, the battles, and the court politics.
In 1903, Rabindranath Tagore wrote an essay in Bengali titled Bharatbarsher Itihaas (History of India). In it, he talks about historians writing about Indian history and why they get it wrong. He likens it to a storm over a city — to the outsider, the biggest story is the storm but by focusing on the storm, which will pass in due course, they miss out on the people, the conversations, and the stories that are told in these houses. And that he said was where the real people and the real history of India were to be found.
Real history is that which gives roots to its people.
In 1974, my grandfather Modayil Philip Ninan wrote and published the Modayil Kudumbacharitram in Malayalam. It traced the Modayil family history going back almost 2000 years. He included stories that he had heard from his parents that had been passed down through generations before. My uncle, George Ninan, has been translating the book into English. Most of the content here is sourced from the English translation.
For family histories to be meaningful beyond the immediate family, they must be structured within the existing social context of the times. The social context provides the framework to understand the behaviors and actions of individuals and families across generations. The content that my grandfather put together in the Modayil Kudumbacharitram has been restructured to provide a social context and flow to the family history.
The Modayil family history is the history of many other Kerala Christian families. It is broken into the following significant periods –
Hindu Origins (52 AD — 345 AD)
A City Divided (345 AD — 822 AD)
Exile (822 AD — 1350 AD)
How Green was my Valley (1350 AD — 1900 AD)
Diaspora (1900 AD — present)
Hindu Origins (52 AD — 345 AD)
Samoham sarve bhuteshu, na me deveshyo, sti na priyahah
(I am the same to all living beings; no one is deserted, no one is preferred)
Bhagwad Gita Chapter 9, Verse 29
Today, Modayil family and Mallappally, the known original home of the Modayil family stands out in Kerala in general and in the Christian community in particular. It is no accident. The credit goes to the Hindu rulers who were open-minded even before Christ spoke. They allowed St. Thomas to spread the word of Christ across Kerala.
The original home of the family was Mahadevapattanam, a city built around a Shiva temple on the banks of the river Periyar, which would eventually develop into the ancient port city of Muziris (today’s Kodungalloor), in present day Thrissur district.
In 52 AD, Thoma Sleeha (the Apostle Thomas) arrived in Kerala, preached the gospel, and established 7 churches. Six churches were built along the coast of Kerala at Kodungalloor, Paloor, Paravoor, Kokamangalam, Niranam, Korakennikollam (Quilon, now Kollam), and an inland church was established at Nilackal (Chayal).
Many families like Palomattom, Shankarapuri, Kally, Kalliyanka, Koyikara, Madapuru, Vympally, and Kottakara, were said to have been baptized by St. Thomas and became followers of Christ. In time, they established many new churches and formed the Kerala Christian Sabah. The Sabah was called MarThoma Sabah and the members were called MarThoma Christians or Nasranis (meaning disciples of the ultimate teacher, Nasrana Guru).
The Nasranis remained united with their erstwhile families without any discrimination. Those who converted and those who did not, appear to have happily intermingled in festivities and celebrations with no ill will but with great cooperation and brotherhood. The Nasranis continued to live following the same traditions and customs. They dressed exactly like their Hindu brothers and sisters. Weddings and other social functions were conducted in the old traditions.
Even today, we follow the Hindu customs of Thalikettu (tying the wedding knot) and Pudava Kodukkal (exchange of saris). The extreme closeness of the churches and temples built side-by-side across Kerala is a testament to the wisdom and the religious tolerance of the Kerala Hindus.
A City Divided (345 AD — 822 AD)
All animals are equal, but some animals are more equal than others
George Orwell, Animal Farm
In 345 AD, three hundred foreign Christians under the leadership of Knai Thomman (Thomas of Canaan, Levant/Syria), a rich merchant, arrived on a ship at Kodungaloor. The group included priests and a bishop named Mar Joseph. They were welcomed by the local rulers, were given places to live and in time, given special positions and privileges.
Kerala Christians (MarThoma Sabah) lived in harmony and cooperation with the Syrian Christians of Knai Thomman. However, the non-vegetarian diet of the foreign Christians and their hesitation in marrying outside their community put a dent in the harmony that existed between the Hindus and the Kerala Christians.
Over time, two distinct parts developed in Mahadevapattanam, one for MarThoma Christians (St. Thomas followers) in the north and another for the new Syrian Christians in the south. The followers and descendants of Knai Thomman were known as Tekkumbhagars (Southerners), now more commonly as Knanayakars.
The Knanaya community continues to be endogamous and prefers marrying within their community.
The rulers at that time were the Perumakanmar. The Perumakanmar was an elected king with no right for descendants with the rule limited to 12 years. The rule of the Perumakanmar lasted until the ninth century. There is no dispute that these were times of harmony, peace, and prosperity in Kerala and the Kerala Christians were beneficiaries of the harmony and peace and shared in the prosperity as traders.
Exile (822 AD — 1350 AD)
Breathes there the man, with soul so dead
Who never to himself hath said
This is my own, my native land!
Walter Scott, The Lay of the Last Minstrel
In 822 AD, a ship under the leadership of Mar Sabor and Mar Proth arrived at Kollam (Quilon) from Syria. The ship had tens of priests and hundreds of foreign Syrians. The local rulers welcomed them and settled them in a specially allocated area at Korakenikollam.
Knai Thomman had come with the intent to trade. The new group came with the intent to proselytize and energize the weakened Kerala Christians. This new group easily intermingled with the Kerala Christians and was not averse to intermarriages.
For the next four to five centuries, Kerala was in the shadow of uncertainty in politics and the rule of law. There was a power vacuum and a lack of firm leadership. In the absence of firm leadership, the EdaPrabukanmar (dukes)who served under the Perumakanmars started their own rule of law. They fought each other and as a result, three kingdoms were established; a rule by Samoothiri (Zamorin) in the north with Kozhikode as its capital; a rule by Perumpadappu Swarupam with Kochi as capital; and a rule by several EdaPrabukanmars with Thiruvanthacode as the capital in the south.
As a consequence, the Nasranis came under the rules of various dukes such as Vadakumkur, Thekumkur, Chembakacherry, Kayamkulam, Kollam, etc. They worked as soldiers in the army and as government servants. We should assume that the Nasranis did not enjoy a period of prosperity and that they incurred loss and persecution during this phase.
As Muslims gained strength and prominence in West Asia, they unleashed a reign of persecution on Christians. The Eastern Christian churches were squeezed. The trade and shipping business at the port of Muziris was lost as a consequence of the persecution of the Christians and became dominated by Arab Muslims. The discourse and closeness of the Kerala Christian Sabah with the Arab Muslims was lost or largely diminished.
The Arab Muslims were energized even in Kerala. They influenced the Samoothiri (Zamorin) at Kozhikode in persecuting the Christians. With the uncertainty and sense of insecurity, the Nasranis elected and established a Perukanmar from among their leaders. This Christian kingdom was known as Villarvattom based at Udayamperoor (in present day Ernakulam district).
The uncertainty and insecurity forced many Christian families to move out of Mahadevapattanam further inland into the jungles, where they cleared the brush, farmed the land, and kept the faith.
Marco Polo who visited Kollam (Quilon) in 1293 wrote that while the majority in Kollam were “idol worshippers”, he did see some Christians there at that time.
How Green was my Valley (1350 AD — 1900 AD)
He who makes two blades of grass
Grow where only one grew before
Does more service to his country
Than all the rulers put together
Jonathan Swift, Gulliver’s Travels
While there is no dispute that the Christian kingdom of Villarvattom at Udayamperoor protected Christian interests, they had more or less become fairly insignificant before the arrival of the Parangi (Portuguese). Vasco Da Gama discovered the sea route between Europe and India in 1498 and demonstrated the potential for great profits in the spice trade. The Portuguese followed soon after with yearly armadas to India to trade in spices, combat Islam, and spread Christianity.
While Mar Sabor and Mar Proth came to proselytize, the Portuguese came with a missionary zeal to enforce Catholic orthodoxy. The Kerala Christians were forced to follow the Catholic Church through the Synod of Diamper (Udayamperoor Council of Bishops). The Synod at Udayamperoor created rules and regulations for the Nasaranis and forced them to eschew local practices and customs, replace Syriac rites with Latin rites, and accept the suzerainty of the pope in Rome. This eventually led to the Koonan Kurishu Sathyam (Coonan Cross Oath) in 1653 at Mattancherry (Kochi) where the Nasranis took an oath not to submit to the Jesuits, Latin Catholics, or the Church of Rome and not accept Portuguese dominance in their lives.
By the end of the 16th century, the Portuguese had taken control of the spice trade on the Malabar Coast from the Muslim merchants. The Portuguese would cede control to the Dutch in the next century. The British would eventually supplant the Dutch, after the Dutch defeat at the Battle of Colachel to Marthanda Varma, the ruler of Travancore. While there was turmoil over the years on the Malabar Coast, life was moving at a much different pace further inland in Mallappally.
Modayil Pothen was a pious and devout Christian, full of love and compassion for his fellow beings, especially the poor, the downtrodden, the untouchables, and the outcastes. Well respected in society for his moral rectitude, deep spirituality, and religious fervor, he was a colossus among his contemporaries.
After an early morning breakfast of pazhamkanji (rice porridge made of rice left over from the previous day), Modayil Pothen would head to the fields and work shoulder to shoulder with the Pulayans, Parayans, Ulladars, Kuruvars, and other local tribesmen.
Modayil Pothen’s ancestors had worshipped at the Niranam Church established by the Apostle St. Thomas. Later it was in the Kalloopara Church established in 1340 AD.
When the CMS Missionaries came to Kerala, Modayil Pothen went to Kottayam and met with Rev. J Pitt, Rev. Benjamin Bailey, and Rev. Henry Baker and got their sanction for building a church in Mallapally. The Mallapally Church building was constructed during 1836-1842 and consecrated on 7 September 1842.
This is the description by an Anglican missionary who described Mallappally to his friend in a letter in 1843.
Situated 50 miles north-easterly of Quilon, Mallappally is an eastern border region of the habited area, which is in one of the shallow hilly area of the hills of Travancore. Further east of this place is the habitat of wild animals. Even in Mallappally, there is a grave danger of wild animals like, elephants, tigers, leopards, etc. They destroy the cultivations & kill cattle, even humans at times. The only form of transportation in the forest of Mallappally is either the elephant tracks or temporary paths cleared by the people from time to time. When we see very high hills and forests all around, we sense the same fear and anxiety as we feel when we are in a ship in the deep sea.
We can sense & feel here the greatness and strength of our Almighty God & how trifle mankind is. What in the world is a missionary doing here in these woods where the morning birds sing sweet songs? It feels and sounds like a place for animal hunters.
But things become clear when we see the queue of men and women, all dressed in pure white, walking through these elephant tracks & entering the church to participate in devotion to God. Yes, Christ has a house in this place, which feels like a wild forest. He has a congregation of people of his liking. It seems like an uninhabited place since people are staying in valleys and by the riversides. People are strong but very modest. They are righteous, honest and humble people.
Modayil Pothen, on his deathbed, called his three sons and gave them this last advice — Others may cheat you. Suffer it. Never cheat anyone.
Diaspora (1900 AD — Present)
If I were a tinker, no tinker besides
Should mend an old kettle like me
If I were a cobbler, it should be my pride
The best of all cobblers to be
Author Unknown
With the founding of the CMS College in 1815 and the establishment of the first printing press in 1821 at Kottayam, English education was now accessible to Mallapally and its neighborhoods. While the sons and grandsons of Modayil Pothen were mostly farmers, the next generation started moving out to the cities to get an education.
Modayil Philip Ninan was born on August 26, 1901. He was the youngest son of Vazheparampil Philipose (1848–1913) and Mariamma of the Thottunkal family in Varikkattu, Thiruvalla. Vazheparampil Philipose was the grandson of Modayil Pothen and a man endowed with extraordinary physical strength. He is said to have overpowered a bison that attacked him by twisting its neck.
Philip Ninan completed his B.A.L.T. (BA Licentiate in Teaching) degree in 1923 from Maharajas College in Thiruvanthapuram and started his career teaching Mathematics at the Mar Thoma High School in Kozhencherry. He worked there till he retired as the headmaster in 1961.
Philip Ninan married Aleyamma of the Karachepone family based in Thurithicadu (meaning Twisted Forest), about 5 miles from Mallapally. Aleyamma had completed her matriculation in 1923 and was teaching at the Nicholson Syrian Girls High School in Thiruvalla prior to her marriage.
Philip and Aleyamma built their new home, Modayil Arampulickal, in 1940. A modern home that cost ₹ 4000, built on top of a hill with an outhouse on 4-acres of land. The land produced bananas, chembu (colocasia), chena (yam), rice, kappa (tapioca), coconuts, cashews, tamarind, mulberries, and pepper. The rich soil and the abundance of water gave the Mallapally farmed products a unique taste. The Mallapally kappa (tapioca) stood apart in its taste and texture.
The farm had cows, goats, and chicken. Milk, butter, ghee, and meat were plentiful. Rice was grown at the bottom of the hill in the low-lying kandoms (paddy fields). During the monsoons, the Manimala River would flood the kandoms, and fish was there for the picking.
Aleyamma looked after the house and the farm, tending to animals, feeding the household, the many guests, and the daily farm workers. Though the work was heavy, it was always a joyous time for all. Aleyamma was pious, starting and ending her day with a prayer and a regular at church. She loved to sing, was very inquisitive, liberal, and progressive in her outlook.
Philip was a good sportsman, playing and winning medals in football, volleyball, and badminton at Maharajas College. He enjoyed hunting, owned a licensed gun, and would go out on hunts for bison and sambhar. He used to ride a bicycle to work, a 10-mile journey from Mallappally to Kozhencherry, until the Kottayam-Punalur via Kozhencherry bus service was started around 1956. The bus was a daily service that stopped outside the Arampulickal gate at 630 AM and came back around 630 PM in the evening.
The establishment of the CMS College and press had made English education accessible. Improved roads and transportation had made Kerala and India smaller and brought bigger cities within reach. Philip and Aleyamma had three sons and three daughters. All of them studied in the cities — the girls attended Nicholson Syrian Girls High School, Thiruvalla and the Women’s Christian College in Madras (now Chennai) while the boys studied at Trivandrum Engineering College and Madras Christian College in Madras (now Chennai).
Improved educational opportunities and access to cities provided paths to new professions and jobs in other cities and abroad. By 1970, farming was slowly becoming unviable due to increasing production and labor costs. The newer generations left Mallappally to other parts of India and abroad, in search of a better life.
In 1974, Philip Ninan published the Modayil Kudumbacharitram, a family history in Malayalam. In it, he gives this advice to future generations — Whatever you do, do it to the best of your ability. No job is beneath you. No job is above you. Don’t limit yourself. And to make his point, he quotes Robert Browning — A man’s reach should exceed his grasp.
