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PAKALOMATTAM AYROOKUZHIYIL

FAMILY 

History of Pakalomattom / Pakalomattam Family :

                                       It is a very difficult task to prepare the Pakalomattam family history of 2000 years as no effort so far has been undertaken in this direction. The Kerala tradition do not have a system of recording and handing over the details of historical incidents and records. Hence we have to depend on the church history, social history, oral tradition and legends handed down the generations to distill history out of them.  

St.Thomas Christian Tradition :

                      St. Thomas, the apostle after the pentecost day, did missionary work in Persia, North India & Afghanistan. He visited Jerusalem at the death of St. Mary, mother of Jesus and attended the Jerusalem Synod in A.D 50.

Then he journeyed to South India and landed at the chera capitalport of cranganore or moziris in Kerala. After this he traveled to South East Indian shore and did missionary activity there. In A.D. 72, at the port city of Mylapore, South of Chennai the old Madras city he was martyred.

The living testimony of St. Thomas mission in India is the enlivening presence of the St. Thomas Christians in Kerala and their living traditions. His tomb is not claimed by any other people in the world requires a special note. The mortal remains of St. Thomas, wherever it is kept like Edessa, Orthonaetc certifies that it is brought from India. The fact that the tomb of St. Thomas is 1500 kms away from Trichur in Chennai coast and the Solemn celebration of St. Thomas day (Dukrana) on July 3 when Kerala is having incessant rain by Syrian Christians here is a living concrete testimony of the St. Thomas connection of Kerala Christians.

                                St.Thomas came to Palayur in 52-54 A D . Palayur was one of the 64 Brahmin villages in South India. St.Thomas conversed with the Brahmin priests  performing rituals (Pithirpuja) at  "Thaliyakulam" before Palayur Shivashetram. He had seen them throwing water upwards into air while performing rituals .St.Thomas asked them why does the water fall back to the ponds ,if your gods receive them. He said that if he prays in the presence of living god , the water will stay in air .Because it was against the natural laws , they said they will take his advice and follow the new path , if it happens so. And it so happened and the Brahmins present there immediately took baptism from St.Thomas himself.

                   The four families ordained as clergies were from the Brahmin families of
Pakalomattom (Pakalomattam) , Kalli ,Sankarapuri ,Kalikavu .It may be because they were already doing priestly activities. Traditionally it is believed that high priests (bishops ) were the exclusive rights of Pakalomattam family .

                  St. Thomas also founded seven churches at the following places: Maliankara, Palayur, Kottakavu, Quilon, Niranom, Nilakkal, and Chayal. After several years of work in Malabar, the Apostle went to the Coromandel Coast (East Coast) where he was assassinated by irate Brahmins (or by a hunter) in 72 A.D. This tradition along with many others legends is found in ancient Christian songs (seventeenth century and later) like the Veeradian Pattu, Thomma Parvom, and Margom Kali Pattu. The Acts of St. Thomas, an apocryphal work by the Syrian Bardesan (220 A.D.) also mentions the missionary work and martyrdom of St. Thomas in India.

            The Pakalomattom Brahmins were the traditional Vedic instructionist teachers. They were called oathans in ancient Kerala. That may be why were given chief priest position. The Pakolomattom house house was furlong west of Palayur Church, and the house plot even now is existing in Survey No:64/7. The festival of Palayur Church falls on July-15, the supposed day in which the Brahmins accepted Christian faith. The other Brahmins cursed the place and left, thus in Malayalam the place came to be called "Sapakad" or cursed land, which later became "chavakkad" and now Chowghat. Many modern historians are of the opinion that Brahmins did not reach kerala before the 4th century. The Brahmin supremacy of Kerala became evident by the 8th century. This coincides with the decline of Budhism and Jainism in Kerala, largely due to the Advaita movement of Sankaracharya, (788-820 AD). But this does not mean that no Brahmins were there in the south.
 

Where there Brahmins in Kerala in 1st century?
                          Kerala was known to Vedic Aryan's even in Rigvedic Period 5000 years ago. In the Snaskrit Sloka defining India starring "Uttaram Yat Samudrasya", the geographical boundaries were given in Rig Veda. In the Mahabharata war (dated at 1400 B.C. by Pagiter) Kerala Chief Participated by giving food to both sides. He is called "Perumchottudian" in the epic. The epic Mahabharata mentions the kings by the name "Pandyancha Cheralan". In Rig Vedic Nadi Suktam or sloka of rivers which name the rivers. "Imam me Ganga, Yamuna" etc. the river Kaveri is mentioned. Hence after knowing Kerala for three thousand years, the Brahmins never came to Kerala for three millenniums is an absurd theory. The Budhism and Jainism were very strong in Kerala, but that does not mean that Sanatana dharma, with its intellectual missionary vanguard, the Brahmins were absent in Brahminism, and were in essence Hindi reform movements. Hence to say that the reform movements were here, but the original Brahmins and Hinduism were not here, is quite absurd. Aryans and their Indian forefront the Brahmins were very good travelers. They started from the Bohoemian Plateau by 3000 B.C. By 2300 B.C.they traveled 2500kms and captured the Indus Valley, destroying Harappa and Mogenjodaro. Their western cousins reached Palestine as Hittiles and were fighting Eyptian Pharoah Rameses II in the Battle of Kadesh in 1545 B.C. They traveled 2000 kms in 1000 years. They reached Greece as Dorians and conquered Greek Dorians and conquered Greek Peninsula by 1250 B.C. They reached Rome and Italian Peninsula by 756 B.C. They overran Spain and Britain by 55 B.C. They took only 1000 years to overran the whole of Europe. From sind to the conquest of Gangetic basin they took less than 1000 years. Hence to argue that the Aryans will take more than 2500 years to reach Kerala, to say the least is foolishness. TheMooshika Vamsam Kavyam shows that the Haihayas reached Payyannur (North Kerala), in the 5th century B.C. Parasurama came at this time. The Parasurama legend shows the Aryanisation of western coat including Kerala. Hence the Brahmins reached Kerala in the 5th century B.C.

                            The confusion was created when the word Nampoothiri was used in the Palayur conversion story. Nampoothiri Brahmins are the Maratha Brahmins, who came as invaders to Kerala. Parasuramas rules in the Narmada Valley of Maharashtra. A Malwa king named Parasurama is supposed to have invaded Kerala and brought the Brahmins by force. "Illam" the word came from Marathi word "Illu" which means house. As they came by rowing in boats they were called Nayambu = Row, and Nayambu - Thiris. This coming of Maratha Brahmins to Kerala, may have happened in the 4th and 5th centuries and by 6th century they got the caste Name Nampoothiri. By 8th century Sankaracharya a Nampoothiri is seen carrying his Sankara Dig Viyayam throughout India.

                             In the Sanghakala works we come across Brahmins by name "Anthanar". The second century Sanghakala poet Kapilar was a Anthanar Brahmin. The anthanar is used even by Ramapurathu warrier in his Vanchipattu. Agsthya and Tholkapiyar B.C. IInd century to A.D. IInd century the precursors of Tamil literature were Brahmins. In B.C. second century itself the King Chandragupta Maurya resigned and came along with sanyasis and Brahmins to Sravana Belagola in South Karnataka and lived there. Another 150kms of travel and the Brahmins could reach Kerala. The Parasurama legend shows large scale migration of Brahmins to Kerala. Chanakya, the Black Brahmin Prime Minister of Chandragupta Maurya in B.C. 3rd century was a South country is Kollam. In the Panthrirukulam story Vararuchi, one of the Navaratnas of Vikramaditya (AD. 320-360) is shown as visiting Kerala. All this shows that Brahmins were only Pandits and not the ruling class. The early chaldean and mesopotomian languages also indicate Indian religion and the word used is Brahmin.

                 These are the Brahmins met by St. Thomas in Palayur. The epithet Nampoothiri was a later addition in the 16th century. Hence when we read Nampoothiri it may be understood as Brahmin or Anthanar.

                         The Karnavar of Pakalomattom family was Eravi karthan.The word "Karthan" meant Karthavu or priest . Also Nazaranees used to call their priests as "Kathanar ". Eravi (or Sun ) was a common Brahmin Namboothiri name.  
                    One of Cheppads received by Nazaranees was called "Eravikarthan Cheppad ". This Eravikarthan was the maethran of Mahadevar pattam .This Eravi karthan (AD 230)may be was an ancestor of the first maetran Eravi Karthan of Pakalomattom family .
                   Arkkidiyakon ( Archdecon)  title of Malankara was the monopoly of Pakalomattom family .
The days before the advent of foreign Maethrans (bishops) , the high clergy posts vested exclusively with the Pakalomattom family. An unbroken chain of clergies were continued from Pakalomattom family for centuries.


Quoting the words of an olden Marthomacharitram Kallyanapattu
            "... Thankamayolla Vedam Seekaricha Naralill 
                   Shankarapuri yanum Pakalomattom ennum 
                   Keerthi parukiya randu veettukarannu 
                   Sleehakarthavin namathil
                   Thirupattavum Koduthu..." 

              Because of their new faith the four families were subjected to much hardship by Non-Christians ,and consequently they had to move towards South by the
end of the 2 nd century .Many believe that it happened in the 4th century AD some say exactly 337. A.D. Some histories are of the opinion that actually it is 337 K.E. ie., 824+337 = 1161AD. Thus they came to Kuravilangad , here they retained their original family names. As per govt. records , Survey 179 lakkam 519/8 No was possessed by Pakalomattom.

               The stories and legends connected with the construction of Kuravilangad Forance church are the result of later mix of history with some fertile imaginations. The miraculous intervention of St. Mary in the construction of the church is evident. The never drying well on the hill top is an evident testimony. According to tradition prevalent in Kuravilangad the church was founded in 354 A.D.
         
Alapatt , Kottayil etc were the prominent among Pakalomattom /Pakalomattam descendents.

Before the church construction the four Brahmin converted Christian stayed in Kalikavu. They retained the old names. In survey volume 179, survey No. 519/ 8 is the plot of Pakalomattam. The other three families have their plots nearby. The tombs found in the plots show that the families buries their people in the plots themselves. At the time of the construction of the church, some of the four families shifted their residences to the newsite, there may be a small church in old Kalikavu in the Pakolomattam property. The adjacent plot is called "Srambical" which indicates a "srambi" or house of a priest was nearby. All four families jointly constructed the church and that is why the trustees were divided to all families. The permission of all family chiefs were asked to start the church festival. The Pakalomattom family stayed just on the northern side of the church, between the present Devamatha college plot and the northern wall. It was called Palli Vadakkedam family. As Pakalomattam was the chief priests among the four, they stayed closest to the church. They were called Palli Veedu. Only Vadakkedathu family got this epithet. Other branches are panamkuzha, Puthenpura, Kudukkasseri, Vettikunnel etc. A large number of leaders in spiritual and social leadership came out of Panamkuzha Branch.

The Pakalomattam Kalikavu Branch existed upto 17th century. The two great Archdeacon Geevarghese of Christ and Archdeacon Geevarghese of the cross were born in this root family, Geevarghese of Christ was appointed as bishop of Palayur, but due to Portugese intrigue he couldn't be ordained. As Archdeacon's Position of the Bishop was above that of Bishop it is suspected that he may have to suffer a lot was holding charge of Arch Deacon and Bishop's Administrator when the synod of Diamper 1599 was held. He survived till 1637 AD, and he belonged to this root family. With his elder brother's death, the root family became supportless and the children shifted residence to Kuravilangad Alappat family.

The plot adjacent to the root family has the tombs of Archdeacons. This is a holy land for all of us. It is very unfortunate that enough importance is not given to this plot in history. In 1925 P.J. Thomas reminded everyone that a memorial structure may be built here. The plot was in the ownership of Alappatt family. But except 14 cents of land, the rest was sold to Parakkunnel Thommen Ouseph. His son P.J. Thomas gave 24 cents of this to the church. The land kept by Alappatt family gave thatland in a gift deed to the church in 1953. In 1963 a cupola was built there. Alappatt Fr: Paulose was the Vicar of the church at that time. The Nalukettu ground floor was visible even at that time. The well is preserved. Twenty feet north of the well are the tombs of the Arch Deacons. So many favours are received for all those who seek their intercession. The Pallivadakkedem Branch also sold their property in 1936. In 1793 an Ouseph from this family migrated to Kurichithanam. His elder brother is Marthoma VII who died in 1809. Later their successors lived here. Now most of this area is the parking stand of the church.

Ankamali and Niranam period of Pakalomattam Family

                Pakalomattam family came to Ankamli in 480 AD. Whether they came from Palayur to Ankamali traveling 70 kms South or they travelled from kuravilangad to Ankamli trvelling 70 Kms north is not known. Ankamali church was built in 480 AD. Later in the 14th century, the Arch Deacon shifted his residence from kuravilangad to Ankamli along with some family members. When Portugese came to Kerala, Ankamali was the HQ of the Kerala Chruch. In 1608 the Ankamali diocese was abolished and shifted to Cranganore. Then Arch Deacon went back to Kuravilangad. For 200 years Pakalomattam family. One Arch Deacon's tomb is visible in Ankamali church. 200 Pakalomattam families live in and around Ankamali, and they are available in all denominations of the church.
In 1653 the pledge of the Coonen cross happened at Mattancherry. Those who resisted the Portugese interference in Church affairs went to south and made Niranam their HQ. Many Pakalomattam families stay there. It remained HQ, till it was shifted to Kottayam in the 20th century.

Extinction of Kalli and Kallinkel and merger with Pakalomattam :
By 17th century Kalli family became without heir. A boy from Palliveedu of Pakalomattam was adopted by Kalli Family. From then Kalli Veedu came to be called Palli Veedu. All Kalli Veedu families at present are Pakalomattam branches only. Kalli will not become "Palli" by any Linguistic twists as argued by some. As per phonetics 'pe' will covert to 'be'. And "Ke" may became "che" or "Jalli". But Kalli cannot change to palli by any phonetic shifts. Hence the theory held by some that Kalli Veedu later came to be called palli is fallacious. Only because Kalli Veedu took "dathu" or adoption from Pakalomattam Palli Veedu, it latr came to be called Palli Veedu. Like wise Kallikal also became heirless and Pakalomattam boys were adopted into their family. All families which claim descent from Kalli and Kalliankal are actually at present branches of Pakalomattam.

The Large Scale Migration and Diaspora Formation of Pakalomattam From 13th century onwards large Scale migrations happened in the Pakalomattam family. This was largely due to some reasons. By the 13th century a superstition spread in Kerala which said that if a thing became impure by Theendal and Thodeel (the custom with which an untouchable touch maje thing impure) it can be purified by a touch of Nazrani Christians. Hence all royal families and Brahmin families took a Christian family from Pakalomattam root and accommodated them near their houses. All important towns got Christian presence in this way. In 1484 the Travancore King issued and edict giving monopoly rights for trade in Travancore to Christians. Mahapillai means Merchant, which later shortened to Mappilai a term used to denote Christians in south Kerala. In the north the same name was given to muslims because the Zamorin of Calicut gave monopoly trade rights to muslims. Many Christian trade centres developed. They wanted churches and each of them came to Pakalomattam and took a priest to their places. I 1313, Nilackal was destroyed in the civil war between Ravi Pandyan and Sundara Pandyan in which Malik Kafur's muslim Army also took part. Christians from this fled to the central Travancore plains. They established churches, and took priests from Pakalomattam family. In 1543 the Portugese soliders attacked Thevalakkara temple and Plundered Gold from there. The Nair Soldiers bought back and got back a major portion of it. Kollam was Christian majority Town. The Venad King feared that if the native Christians join with the Portugese it is a real threat to the kingdom. Hence he ordered that half of the Christians of Kollam to move out to the villages. All these new settlements built churches there and they took priests from the Pakalomattam family. Lot of migrations happened because of quarrels in the Kuraviangad church as recorded in individual family histories. Later migration spread them throughout Kerala. The cumulative effect of these migration was that the strength of Pakalomattam family declined in kuravilangad and other families took prominent places there. But Pakalomattam family spread to all major towns in Kerala and became dominant in Hundreds of Places in Kerala. Now they have their family members in almost all countries of the world.


Archdeacons of India


The head of the Indian church was held by a priest holding the post of Archdeacon, which in Kerala was called "Arckadiyakon" which means head of one set of people. All the Archdeacons of India, came from only one family, ie. The Pakalomattam family. This is one of the care act of blessing of God, on one family. All historians have agreed that Pakalomattam family held the monopoly of this headship of the Church. It was the assigning of the post to the pakalomattam family by St. Thomas that helped the family to retain the post. The entire Church held the post as one of spiritual holiness and social primacy. It remained as a historical link with the apostolic mission of St.Thomas to India. The nepotic succession of Bishophood and priesthood remained with the traditions of succession of the Persian Church. It copied the levite priesthood, which worked in the succession principle in the old Testment for 1300 years. This nepotic or patriarchal succession happened for Archdeacons and Marthoma Metropolitans of Pakalomattam family for 18 centuries. The Nestorians even now practices the patrilined succession. Portugese colonists stopped this among the catholics and 'Pulikkottil Mar Dionysias' stopped this in the orthodox side in 1816m with the help of Travancore Army and dewan Munroe. The word nephew used in the text shall not be misunderstood as sister's son, it means only successor. The Brahmin converted Christians followed Patrillineal succession of Nairs. So also they shunned first cousin marriage which indirectly points to Brahmninic origin of Christians. Hence word usually means brother's son. From Canae Thoma's time to the 16th century the Persian Patriach appointed Bishops used to exercise spiritual control of Kerala church on the request of Kerala Christians. These bishops used to ordain priests, gave sacraments, bless churches, bless "syth" and performed other functions. They were held as honoured guests. The metropolitans used to be known as sitting in the throne of St. Thomas and exercising suzerainty over Indian Church. The Metropolitans used to exercise their control over the Church through the Archdeacons. In practical and day-to-day functioning of the Church Arch-deacons exercised superintendence. The practical necessity of a native chief was felt by the Persian Bishop as they were ignorant of the language, social and political situation etc. of the place. It came as a hereditary right to Pakalomattam. Down the centuries and over the generations Pakalomattam family produced hundreds of priests and tens of Bishops. When the oriental missionaries established a new administrative system, they accepted the primacy of the Pakalomattam family. Archdeacon of Kerala Church was not an equal to the Arch-deacons of Europe. He was a much larger entity with wider powers and exalted position. He was called prince of believers, Lord of the Christians, and Archdeacon of the whole of India. The Archdeacons were the right arm of the Metropolitan Bishop, and in their absence or vacancy held spiritual control of the Church also. In addition to the rights of Archdeacon in the Persian Church, the Archdeacons of Kerala exercised special powers. Selection of Seminarians, appointing and transferring of priests, exercising temporal powers over the church properties, collecting the levies from the faithful etc. Fell within his domain of his powers. The Kings and Princes used to consider him as the chief of Christians. The kings of Cochin used to give royal insignias to the newly elected Archdeacons. Armed Bodyguards used to escort the Archdeacons on their journeys. On behalf of the Christians he used to parley with the rulers and negotiated with local chieftains. The Persian Patriach Thimothy (780-826) called him the head of the faithful in India. Unfortunately the names and succession list of Archdeacones prior to the Portugese period is lost to us. After the arrival of the Portugese the records are maintained. In 1502 Mar Yohannan Metropolitan appointed from Pakalomattam family the famous Geevarghese Archdeacon. In 1509 an archdeacon called Itty Kurian of Pakalomattam family is cited. He mediated between the two conciliation is available in the Pothanikara family of Kothamangalam. He belonged to the root family of Pakalomattam. Two other Archdeacons called Chandy and Geevarghese of Pakalomattam are referred to but biographical details are not known. Only thing known is that they belonged to Pakalomattam.

Archdeacon Geevarghese of Christ (died 1585 AD)

One of the most famous Archdeacons of history is the Geevarghese. He was a Biblical expert and a master of syriac language and literature. He was considered a holy person but extremely efficient in administration. He was appointed Bishop of Palayur, but due to the machinations of the Portugese he could not be ordained. He was contemporary to Bishop Abraham of Persia who lived in Ankamali. He is credited with the new construction of Ankamali church. He is buried in the Jacobite church of Ankamali. His brother Yohannan was Archdeacon (1585-93). Another brother Jacob? Became Archdeacon in 1596. Some say one was nephew.

Archdeacon Geevarghese of the cross.

He was the son of the elder brother of Archdeacon of the Christ. By the last year of Bishop Abraham, he became the Archdeacon. After the death of Persian Bishop Abraham in 1597, he led the Indian Church. He led the church amidst portugese intervention. The synod of Diamper 1599 was held during his time. In 1601 Francis Roz became Bishop. In beginning there was cordiality. But the deliberate downgradation of Ankamali and the inertia of Bishop Roz frustrated him. When the Arch deacon protested, Rox ex-communicated him. In 1615 Bishop and Archdeacon reconciled each other, but again fell out later. The next Bishop Britto also did not recognize the Arch deacon's status of the Archdeacons. He led the church in a period of severe stress of the Archdeacons. He led the church in a period of severe stress and held it together. When in 20th century an election was done to select 20 great men of Kerala's history, he was one of the twenty who was selected. After his time and his brother's time the root family of Pakalomattam became heirless. The only son shifted residence to Alappatt house. He is believed to gave been buries in the forefront of Pakalomattam Thravadu.

Archdeacon Thomas

He came from Vadakkedathu family and succeeded Archdeacon Geevarghese of the cross. Bishop Garcia who succeeded Britto did not recognize the powers of the Archdeacon. The right widened and St. Thomas Christians started looking towards Persia for a Bishop to regive their powers. At this occasion Bishop Cyril mar Ahatullah Ibin Isa came to Mylapore and Kochi. Orhtodox call him Ahatullah Patriarch. Catholics call him as Bishop of Aleppo in Palestine. He was not permitted to land in Mattancherry. Orthdox people think that he was drowned by the Portugese in Kochi Backwaters. Catholics say that Portugese carried him to Lisbon and he died in Europe. The kidnap of the Bishop enraged the Kerala Christians. They came to Mattacherry coonen cross on January 3 - 1653 and made the famous Pledge of the coonen cross. Expecting that he will be ordained Bishop, he was declared Bishop Marthoma I on June 1st 1653. All reconciliations failed between Bishop and Archdeacon. In 1661 Sebastiani became Bishop. Dutch conqured Kochi in 1663. Sebastiani fled Kerala. But before he left, he ordained a relative of Marthoma I belongs to Pakalomattam family named Chandy as Alexander De Cempo, as Bishop. Marthoma I was excommunicated by the Bishop. In 1667 Mar Gregorios Abdul Galeel from Antioch came and ordained Marthoma I as Bishop. Till that time he carried an Administration with the public acceptance of the faithful. The Kerala church history took a new turn. On 1670 April 24, Marthoma I died. He was one of the ferocious fighters of Kerala Church. If the Portugese dealt the Archdeacons with little more of tact and compassion and the Roman Catholic Church accepted the surian traditions, the unfortunate division of the Christian Church would have been avoided. The Portugese military might could not humble the Archdeacons.

Archdeacon Kunju Mathai

Archbishop Garcia disregarded Archdeacon Thomas and appointed Geevarghese Arch deacon's brothers son kunju mathai as Archdeacon in 1656. He could not function due to the popularity of Thomas Archdeacon. He stayed in Kochi for two years and then came to Kduthruthy and later joined with Marthoma Bishop, then came to Kaduthuruthy and later joined with Marthoma Bishop.
Archdeacon Mahai

Bishop Alecander De Cempo, appointed his nephew as Arch deacon in 1678. Bishop Alexander-De-Campo wanted Arch deacon Mathai to succeed him. But Bishop Sebastiani obstructed this. Bishop Rapheal who succeded Alxandar De Cempo died in 1695. During the six years vacancy, Archdeacon Mathai rules the Church as Archdeacon Administration. After his death the post of archdeason ended permanently. As native Bishops came after the ordination of Marthoma I, the Archdeacon post became superfluous. Archdeacon was a minor post in the European tradition. Hence with Latinisation the Post of Archdeacon was overshadowed. In the Antiochian tradition Cor Episcopa, Remban etc. were important. The Bishop Marthoma I and successors held the Pakalomattam leadership of the Church. Till 1817 all Marthoma were from the Pakalomattam family. The Palliyogam and democratic church administration, the speciality of Kerala church came out of this tradition of Archdeacons.

Marhtoma Bishops - 1653 to 1816 AD
All Marthoma Bishops belonged to the Pakalomattam family.

Marthoma - I Archdeacon Thomas became Marthoma I. He belonged to the Vadakkedam branch of Pakalomattam. Paulions call him "parambil Thommi", which cannot be true. The general expression of uncle of Bishop Alexander De Cempo, must have confused the Europeans. After a tumultuous life, he expired on 1670 April 22. He was buried in Ankamali St.Mary's Church.

Marhoma -II He was the son of the brother of Marthoma I. He died at Niranam, in 1686 April -13. He was buried in St. Mary's church Niranam

Marthoma - III He was the brther of Marthoma - II. After being Bishop for 2 years he died on April 19 - 1688 at Kadampanad church and was buried in St. Thomas church Kadampanad.

Marthoma -IV He belonged to Pakalomattam Arackal Branch. He was vicar of Kuravilangad church and became Marthoma on Compulsion. He was Bishop for 40 years. He died on March 24, 1728. He was buried in Kandanad St.Mary's Church.

Marthoma - V He belonged to Andoor branch of Pakalomattam. His father served as administration Chief of Vadakkamkur Kings. He was ordained in 1728. He ruled for 37 years and died on May 8 1765. He is Buried at Niranam St.Mary's Church.

Marthoma - VI He ruled from 1755 to 1808 April-8. He was the only son of Mathew Tharakan elder brother of Marthoma V. His real name was Ipe. He retitled himself as Valia Mar Dionysius. His remains are in Puthenkavil St.Mary's Church.

Marthoma - VII He belonged to Palli Vadakkadathu family Kurichithanathu Kannokunnel. He was the son of Ouseph, brother of Marthoma VI. He was ordained as Marthoma VII at Kandanadu. On July 4 1809 he died at Kolencherry and was buried at Kolencherry church.

Marhtoma - VIII He was son of Kuriala, the paternal uncle of Marthoma VII. He ruled from Kandanadu for 5 years. He died on January 23, 1816 and was buried at Puthenkavu St. Mary's church

Marthoman - IX He could not function effectively. He was the Ipe Priest who was the brother of Kuriala Kadamattathu Thekkilakattil uncle of Marthoma VIII. Pulikkottil Ittoop Remban with the help of resident dewan Munroe of Travancore, ordained himself as Mar Dionysius -II and captured power. He died in 1817 and was buried in kandamattam church. After abdication he took Sanyas and lived at Kandamattam till death. With him the Marthoma Bishops from Pakalomattam ended. In 1812 Marthoma VIII wrote a letter to Madras Governments in which he says that for 1308 years continuously Pakalomattam family headed the Church. Now there are Bishops in many branches of the Pakalomattam family.

Bishop Alexander De Campo He was one of the first native Bishops after the advent of the Portugese. He was ordained Bishop on January - 31- 1663. He was ordained in Kaduthuruthy church. He belonged to the Parambil branch of Pakalomattam at Muttuchira. The Parambie building of Parambrem Kara existed there till two centuries back. Parambil Kuriakose married into Kudukkassery and the son born to couple later became the Bishop. His mother's house belonged to Palliveedu, and another branch was Panamkuzha. Hence he was called by. Those family names also. De Campo is the Latin translations of Parambil the Malayalam family name. He was Vicar of Kuravilangad Parish and later had Kuravilangad as his head quarter. His vicar general and Archdeacon belong to Parambil Branch of Pakalomattam. Out of 117 churches in Kerala 71 fully and 18 partially sided with Bishop Alexander De campo. This is a major success. Catholics became majority Party in the Church split, because of this success of the bishop. He died on December - 23. 1168. He was buried in the Kuravilangad Church.

Some of the Pakalomattam sub-families are

1. Alapatt Kudumbayogam, Kuravilangad
2. Parambil Kudumbayogam, Muttuchira
3. Kochupura Kudumbayogam, Kothanalloor.
4. Kallukkulangara Kudumbayogam, Chirakkadavu
5. Vettuvazhyil Kudumbayogam, Kurichithanam
6. Kizhakkekuttu Kudumbayogam, Monipally
7. Aaruthotty Kudumbayogam, Venkuriji
8. Ambalakadavu Kudumbayogam, Kurichy
9. Kanacherry Kudumbayogam, Pulimkunnu
10. Puliyayil Kudumbayogam, Arreparampu
11. Kumbanthanam Kudumbayogam, Thalavady, Thiruvalla
12. Chavara Kudumbayogam, Arpookara
13. Palakunnel Kudumbayogam, Mammoodu
14. Pandirickal Kudumbayogam, Mundiyappally
15. Chempottickal Kudumbayogam, Valavur
16. Panthottam Kudumbayogam, Kottangal
17. Pakalomattam Panthalam Sakha, Kudumbayogam
18. Pakalomattam Edanadu Sakha, Kudumbayogam,
19. Oozhiyamannam Kudumbayogam, Panayampala
20. Kulathinapral Kudumbayogam, Mattakara
21. Kollamparampu Kannampalli Kudumbayogam, Perumpanachi
22. Pulikkalathu Kudumbayogam, Mattakara
23. Vettikunnel Kudumbayogam, Manarcadu
24. Puthoor Family Association Peruva
25. Kadakasseril Kudumbayogam, Ayarkunnam
26. Thayidayil Kudumbayogam, Pampady
27. Kizhakkel Kudumbayogam, Mutholapuram
28. Amarakkattu Kudumbayogam, Mattakkara
29. Kattakayam Puthenpura Kudumbayogam, Ponkunnam
30. Ayiroor Pakalomattam Thazhamon Kudumbayogam, Theeyodickal
31. Manalody Kudumbayogam, Nasrathuhill, Kuravilangad
32. Palli Vadakkedathaya Koodapuzha Kudumbayogam, Chenappady
33. Palathra Kudumbayogam, Alappuzha
34. Kalathukulangara Kudumbayogam, Mutholapuram
35. Mukkattu Kudumbayogam, Changanacherry
36. Thundiparambil Kudumbayogam, Kudamaloor
37. Parankal Kudumbayogam, Kunnanthanam
38. Parayil Kudumbayogam, Aymanam
39. Panthalumackal Kamukumpalli Kudumbayogam, Puthuveli
40. Chirayil Family Association, Valamangalam, Cherthala
41. Kunnumpurathu Kudumbayogam, Kalluppara
42. Pala Kattakayam Kudumbayogam, Pala
43. Perumpanani Kudumbayogam, Vazhithala
44. Pottanattu Kudumbayogam, Kalathur
45. Alappattu Kudumbayogam, Thrikalathur
46. Keerankeri Kudumbayogam, Arpookara
47. Vattamattam Kudumbayogam, Cherupumkal
48. Pakalomattam Vadakkedathu Kudumbayogam, Omalloor
49. Kattakayam Kudumbayogam, Chakkampuzha
50. Vadakkedathu Kudumbayogam, Thumpamon
51. Vengassery Kudumbayogam, Cheeramchira, Changanacherry
52. Pakalomattam Valiyaveettil Kudumbayogam, Kadappur Sakha
53. Pakalomattam Vellathettu Kuzhiyamannil, Pathanamthitta
54. Valiyaveettil Kudumbayogam, Mavelikkara
55. Thumpamon Pallivathuckal Kudumbayogam, Manimala
56. Aanjilimoottil Kudumbayogam, Pallippadu
57. Kavileveedu Kudumbayogam, Thiruvalla
58. Srampickal Kudumbayogam, Muttar
59. Karinganamattam Kudumbayogam, Pampady
60. Pathalil Kudumbayogam, Mylapra
61. Thumpamon Pallivathuckal Kudumbayogam
62. Kuzhiveli Kudumbayogam, Muttuchira
63. Kattuthayil Kudumbayogam, Vazhoor
64. Kalathukulangara Kudumbayogam, Elanji
65. Ikkara Meprathu Kudumbayogam, Mallappally
66. Pakalomattam Vellattethu Kudumbayogam, Vayalathala
67. Chalackal Kudumbayogam, Ithithanam
68. Madapurackal Kudumbayogam, Thayamkary
69. Vilayil Tharakan Kudumbayogam, Kundara
70. Pakalomattam Puthenparampil Kudumbayogam, Kumbanadu
71. Payikkadu Kudumbayogam, Kanam
72. Pittappillil Kudumbayogam, Muvattupuzha
73. Kollamparambil Kudumbayogam, Puthakuzhy
74. Adoor Pakalomattam, Thondalil Kudumbayogam.
75. Meprathu Kudumbayogam, Champakulam
76. Keezhvaypuru Panathottam Kudumbayogam.
77. Mannanal Kudumbayogam, Lakkattoor
78. Pavathikunnel Palackamannil Kudumbayogam, Mallappally
79. Kannampadam Kudumbayogam, Athirampuzha
80. Kottackattethu Chennattu Kudumbayogam, Kozhencherry
81. Thannimoottil Kudumbayogam, Valanjavattam
82. Kudassanadu Kundra Maruthayathu Kudumbayogam.
83. Palamattam Family Trust, Elavoor, Ankamaly
84. Kooramattam Kudumbayogam, Thottakkadu
85. Kavalam Kudumbayogam, Changanacherry
86. Mammarappally Kudumbayogam, Kuriayannoor
87. Palamattam Kdumbasamithi, Kothamanagalam
88. Thachakkalil Kudumbayogam, Mallappally
89. Vadakkumthala Kudumbayogam, Kuvungumprayil
90. Pakalomattam Puthuppallil Kudumbayogam, Niranam
91. Nadackal Kudumbayogam, Muttuchira
92. Punattu Kudumbayogam, Muvattupuzha.

References :

1) http://www.pakalomattamfamily.org/  Pakalomattam family Kudumbayogam.
2) http://en.wikipedia.org/wiki/Pakalomattom

 

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