About 230 years ago a Vellala Brahmin, Krishnaswamy by name, who was a Travancore Circar employee, became a Christian and took the name of Yohannan. He left Government service, became a Sanyasi and set foot towards north in search of Christian Fellowship. How he became a Christian is not known, but his journey towards north is an indication that he knew of the existence of Christian communities in those areas. This was many years after the Coonan Cross declaration and when Mar Thoma V (Thomas Archadiachon of Coonan Cross fame being Mar Thoma I) was Methran of the Malankara Church. It can be safely inferred that the Sanyasi did not desire any association with the Catholics. He arrived in Eraviperoor in 934 M.E. (1758 A.D.)

Right from the early times, Christians of Malankara were loyal citizens and faithful servants of the rulers of the time. Members of the families of Christians were spread out in the land for various reasons. Christians were valiant soldiers, and the then rulers and chieftains had Christian battalions in their military service.

Some Christians from Kodungalloor (a place where St. Thomas the Apostle had visited and established a church) migrated to Kuravilangad (Cragannore). Their descendants joined military service under the King of Idapalli. On the orders of the King some of these soldiers established their camp in Eraviperoor. Among them were men honoured as "Panikkar"; Easaw Panikkar was a leader among them. He lived with his family, was a devout Christian and a brave soldier. He was involved in the war against Tippu Sultan when the latter invaded Travancore and Cochin. He was also well known for his generosity and kindheartedness.

It was in his house that Yohannan Sanyasi arrived in 1758 on a Sunday. Easaw Panikkar was not at home. He had gone with his four older sons, Ittyoka, Chacko, Yohannan, and Thoma to the nearby ancient church at Kallooppara. (It will be clear from the succeeding events that this church at Kallooppara was not under the Roman Catholics and that the Sanyasi was also not of that following). In the absence of the father or the older sons, the mother in the house, with the assistance of Kocheasaw Panikkar, her youngest son, welcomed the Sanyasi to the house and entertained him in a befitting manner.

This Kocheasaw Panikkar was our forefather - the founding father of Kumbanattu Kudumbam (family), and it can be truly said that the Sanyasi was its architect. Thus we can be humbly proud of the fact that our roots go far back to a family, noted for their loyalty both to their earthly and heavenly masters, and held in high esteem by the neighbours. Kocheasaw Panikkar, the boy, was a true reflection of all that was good in the family.

Yohannan Sanyasi had resigned his government job because of his keen desire to devote his whole life in the service of God. He therefore did not desire much publicity, but wanted to live his life in an Ashram or Dayara. He let his desire be known to Easaw Panikkar and asked to be led to a place devoid of human habitation where, in solitude, he could engage himself in prayer and commune with his Master.

Not very far from his house, Easaw Panikkar selected such a place for the Sanyasi to live. The place so selected was the bit of land which is now the property of the Vengapparambil family.

Soon the Sanyasi began to construct a Dayara. A Dayara is a place where men live in seclusion, remain unmarried, lead a simple life and spend their whole life in religious study and propagation; similar to a monastery that is prevalent in European countries, particularly in the Catholic church. When the Sanyasi's work had progressed in some measure, at the insistence of Easaw Panikkar, the Sanyasi moved to a spot of land at a higher elevation. It was a central place, less frequented by wild animals. This has become the central spot of our village, Kumbanad; it is the spot of land on which the Mar Thoma Valiapalli now stands.

The Sanyasi lost no time again to begin the construction of a Dayara. All his help came from the family of Easaw Panikkar. The Sanyasi may have thought that it was not right to tax the same family for all his needs, so he turned his attention southwards to places like Puthencavu, Perasseri, Kallisseri etc. which were already known to him during his journey from Trivandrum to Eraviperoor. He had a novel way for collecting funds. He distributed earthen pots to each of the Christian homes and requested that a handful of rice be dropped daily into it. At intervals he collected the rice and utilized its value to build the Dayara. This system was a forerunner to the present system of regular collection of "Pidiyari" in the Mar Thoma Church.

The Sanyasi was able to complete the Building in 936 M.E. (1760 A.D.), two years after his arrival in Eraviperoor. The Dayara soon became a place of worship too, a church. This was the first church building that came up in the compound. On the orders of Mar Thoma V, who was then the Malankara Methran, the vicar of the Syrian Church of Kallooppara conducted the dedication service. The fulfilment of his cherished dreams and hopes made the Sanyasi very happy and he settled down to stay in the church.

Easaw Panikkar was a frequent visitor of the Sanyasi. The younger boy, Kocheasaw Panikkar often accompanied his father to the Dayara. This 12 year lad greatly impressed the Sanyasi and, at his earnest request, Easaw Panikkar permitted the boy to stay with the Sanyasi for a while. The boy soon became like a son to the Sanyasi, who took a paternal interest in him. Before much time lapsed, the Sanyasi prevailed upon Easaw Panikkar to permit his son to live with him at the Dayara.

Like the child Samuel with Eli the Priest in the temple, Kocheasaw Panikkar stayed with the Sanyasi in the Dayara, and imbibed a deep interest in spiritual matters. He assisted the Sanyasi in all religious affairs and acquired a character and conduct beyond reproach.

As the boy grew up, he began clearing the wild jungle around the Dayara. Like his own father, Kocheasaw Panikkar was also engaged in agriculture and as each day passed, he cleared more and more of the forest and enlarged the area under cultivation. For fear of wild animals, Kocheasaw Panikkar improvised a dwelling high on a tall tree and lived in it. Much of his produce was also stored on tree tops.

Meanwhile the news of the establishment of a Dayara and church spread widely and Sanyasis from different parts of Malankara became its inmates. It is believed that as many as twelve of them were living in the Dayara at one time along with Yohannan Sanyasi. Thoma Ouppan, Pathrose Ouppan and Palakunnath Thomas Ouppan were some of the prominent Sanyasis who lived in the Dayara. The last of these is said to have lived there till the passing away of Yohannan Sanyasi. In course of time, one by one, everyone left, probably when the Dayara became more of a church attracting worshippers from all around.

The Sanyasi and Kocheasaw Panikkar lived in perfect harmony, the former tending the Dayara, and the latter looking after his cultivation. Meanwhile, the news spread all around of Kocheasaw Panikkar. The elder Panikkar had acquired a reputation as a local leader and social worker, interested in the welfare of the people around him. Thus, the news of the activities of the youngest son of this local leader spread all around, and the establishment of the Dayara and the church were matters of additional interest. So his elder brothers and others from Eraviperoor switched from the Kallooppara church and joined in the worship in Kumbanad. Moreover, those from Puthencavu, Kallisseri and nearby places who had established a personal relationship with Yohannan Sanyasi also used to attend worship in this church. Vicars of Kallooppara church held charge of the services here. However, compared to present conditions, there was no organised Parish or Edavaka or membership then.

After the dedication of the church, by which time a good portion of the forests around it was also cleared, the Sanyasi and Kocheasaw Panikkar directed their energies towards building a house in the compound adjacent to the church on the northern side. This is the present Valiaveetil property. When the house was completed, with the support and cooperation of Easaw Panikkar, both of them left the tree tops and moved into it. This was the first house in Kumbanad.

Yohannan Sanyasi was not completely restricted to responsibilities connected with the Dayara church. He used to pay regular visits to Puthencavu, Kallisseri and other areas to renew his contacts and fellowship. During these journeys, he crossed and recrossed the village of Thattakad immediately to our south, where he established fairly close ties with the Kutticat family. In this family, there was a girl of good character and ability by name Mariamma. The Sanyasi considered her a proper match for Kocheasaw Panikkar, who had by now attained marriageable age. The marriage between them was accordingly settled and conducted at the Dayara church by the vicar of Kallooppara church.

It was quite fitting that the first church that came up in the locality was where the first inhabitant of the locality got married too. We can only presume that Easaw Pannikar was alive and attended the marriage ceremony. After they were married, Mariamma and Kocheasaw Panikkar lived in the house in the Valiaveetil compound, the first family of the locality. This family or Kudumbam was later called Kumbannattu Kudumbam, being the only Kudambam in Kumbanad. We are their descendants.

Yohannan Sanyasi passed away in 966 M.E. (1790 A.D.), a very old man. He lived and toiled for more than 30 years in this place. He was buried, according to arrangements made by him with Kocheasaw Panikkar, at a particular spot in the church compound. It is very unfortunate that this location is now unknown.

Mar Thoma VI (1765-1808) was then Malankara Methran. After the Coonan Cross declaration, Catholic bishops, both local and abroad, were straining every nerve to subjugate the followers of the Malankara Methran to Roman Catholic faith and rites. The Sanyasi with deep foresight had therefore commanded our forefather that no Qurbana or any other ritual or prayer as advocated by Roman Catholics should be conducted in his name after his death.

The Malankara church had to wait many more years for an Abraham Malpan Atchen to eradicate the malpractices in the church. But the Sanyasi, by his foresight and close observance of the teachings of the Bible, ensured that such malpractices did not creep into the congregation that met for worship in the Dayara church. Thus our family members were not tempted to embrace the Roman Catholic faith. It also ensured that when Abraham Malpan started the reformation, the local church became a source of strength for the movement. We have already seen that Valiaveetil Atchen was an ardent advocate of the movement.

Yohannan Sanyasi's undiluted adherence to the teachings of the Bible, his foresight in warding off malpractices in the church and his own personal earnestness in worship and prayer had earned him great respect. The church he helped to establish at Kumbanad therefore attracted the Christian community from surrounding places and the attendance in church swelled to capacity. So a new building was raised in place of the first and thus the second church building came up.

There is a story connected with this construction. By this time, Easaw Panikkar, his brothers and sons had severed their membership in the Kallooppara church and had become members of the Dayara church. So when the building had to be renewed, the burden naturally fell upon Easaw Panikkar. Panikkar's forefathers had contributed substantially to the frontage of the Kallooppara church. As a mark of gratitude for this help, the congregation of Kallooppara church came to the help of Easaw Panikkar by donating the roof structure for the new building.

By about 1814 this second building was completed. By this time many families from Eraviperoor, PuIlad, Kadopra, etc either used to attend worship here or became regular members of the congregation.

It is time to go back and trace the history of this village, now known as Kumbanad. When Yohannan Sanyasi arrived here, this place was a dense forest inhabited by wild animals, including elephants and leopards. But there is evidence that even at the beginning of the Malayalam Era (824 A.D), this place, perhaps under some name other than Kumbanad, was a prosperous village. Surrounded by villages like Eraviperoor, Pullad, Poovathur and Kadapra, this village then was head and shoulders above them both in wealth and civilization. It is believed that Hindu zamindars of 41 Illoms with their dependents occupied the village. Since there are no rivers or streams within about a radius of 4 Km it is reasonable to believe that the different fresh water tanks which we now see distributed in the village were constructed by these Hindu occupants. Some of these tanks ("kulams") are Manalkulam, Kollarkulam, Kaniamuttathkulam, Kariyilakulam, Karackatkulam and Nellimalakulam. Many of these tanks are still existing, though not maintained properly. Built up stone walls and steps of the tanks still exist. Many of them had springs and so the water was clean and potable. Our grandmothers from Valiaveetil and Theckethil (third generation) used to fetch water from these tanks, braving wild elephants, for all domestic uses. This fact was revealed to me by my own grandmother in her conversations with me. With the digging of numerous wells and the advent of running water these tanks have gone into disuse, so that, even though these tanks do not go dry, they hold only polluted water.

There is no authoritative evidence to support the different reasons that are adduced for the complete desolation of this prosperous Hindu village. But it is certain that the ruin was so complete that the place became completely uninhabited, and in a short time became a forest thick enough to attract wild animals. It was into this forest with wild animals that Yohannan Sanyasi came to stay with Kocheasaw Panikkar. Even during the lifetime of his sons, the forests were not completely cleared and they had to put up with the depredations of these wild animals.

It was during the lifetime of the third generation that the forest areas were largely cleared and the wild animals left the place. The accounts of the valour displayed by our grandmothers against these beasts are almost legendary. On their own, they used to frighten these animals away by scaring them with lighted torches of coconut palm fronds. These torches of palm fronds were in common and daily use till only a few years ago. The present day elders used them in their youth in place of the flashlights used today.

An anecdote, as I heard it from my grandmother, may not be out of place here. Her mother-in-law (that is, Kocheasaw Panikkar's youngest daughter-in-law) once scared away a predatory tusker, which came dangerously close to the house - one of only two houses in the forest at the time - by applying such a lighted torch to the hind portions of the animal. The beast ran away for its life, but in its fury, gored a huge mango tree and left deep cuts on it. Thereafter the tree was known (in Malayalam) as elephant-gored mango-tree.

Being the abode of herds of elephants, this place was called the "Nad" or place of elephants - Anackanad. Elephants are also called "Kumbhi" and so the place was called more often as "Kumbhinad," which, it is believed, by usage became "Kumbanad." Kumbanad is a place name now widely known. Our family members have spread to various parts of the globe and with that the place name has also spread. In the revenue records of the old state of Travancore there is no mention of a place as Kumbanad. It now forms part of Koipuram "Pakuthi" or Panchayat.

Three sons and three daughters were born to Mariamma and Kocheasaw Panikkar. Daughters Mariamma, Achyamma and Aleyamma were given away in marriage. The sons too got married. The eldest, Kocheasaw, after marriage continued to live in the same Valiaveetil house. The youngest son, Yohannan (John) put up a house in the compound on the southern side of the church and settled there with his wife. This was the second house in Kumbanad and was known as Theckethil. Vadakethil (or Valiaveetil) on the northern side and Theckethil on the southern side of the church were the first two families in Kumbanad that multiplied in the succeeding years forming the majority of Kumbanattu Kudumbam.

These two sons slowly but steadily cleared the forest and expanded outwards keeping their homes and the church at the centre. They brought more and more land under cultivation. It was now about 26 years after the Sanyasi’s death and Mar Thoma IX (1816-17) was the Malankara Methran.

Meanwhile, the second of the three sons, Mammen by name, after marrige, went to Edanad, purchased Manavelil property and settled down there. His life there was neither as happy or prosperous as he wished. He died rather young and his body was brought to Kumbanad and buried in the church compound.

His only son, also named Mammen, upon marriage left Edanad for Niranam, his wife's place. He too could not be happy amidst strange surroundings and so, after some years, he returned with his family to Kumbanad to be near his kith and kin. After a short unsettled period, through the efforts of Valiaveetil Atchen and Padinjattumkara Kocheasaw Easaw, a plot of land was purchased and the family settled thereon. This is the present Kochuparambil family and one of the 13 basic families of the Kumbanattu Kudumbayogam. He was the last of the third generation male members to pass away. Incidentally, he was the only person I have seen among the grandfathers (third generation).

Kochuparambil Mammen was still living in Niranam and his family had no part in clearing the forests or developing the land; all of the land was in complete possession of the two families consisting of twelve members. When Mammen returned, one of the twelve fathers (Puthenveetil), sold a plot of land to him. Thus the thirteenth family took root in Kumbanad.

Kocheasaw of Valiaveetil had seven sons. As far as can be ascertained, in order of seniority they were:

1. Padinjarethil Easaw

2. Valiaparambil Mathen

3. Nellimala Yohannan

4. Kochuplammootil Geevarughese

5. Puthenveetil Mammen

6. Padinjattedath Chacko

7. Valiaveetil Abraham Kathanar (Kathanar

means Atchen or Priest).

Kochuparambil Mammen had two sons. The older one, Mammen, stayed on in Kochuparambil while the younger son settled down in MalIappalli from where he married.

Theckethil Yohannan had five sons. According to seniority in age they were:

1. Puthenpurackal Easaw

2. Pallikizhakethil Kochitty

3. Mamutil Yohannan

4. Kochupurackal Mammen

5. Theckethil Thomas

The 7 sons of Kocheasaw, 5 sons of Yohannan, and Mammen who settled down at Kochuparambil, constitute the 13 basic families of Kumbanattu Kudumbam. Their descendants are the present members of the Kumbanattu Kudumbayogam.

Kocheasaw and Yohannan of the second generation with their 12 sons completed clearing the forests and bringing all the land under cultivation. Due to their efforts, low lying areas were converted to paddy fields. It was the 12 sons (third generation) who divided the land among themselves and laid down borders.

To digress a little, the eldest of the thirteen, Padinjarethil Easaw would be 165 years old now in 1990 had he lived on according to Old Testament times, and the youngest, Valiaveetil Abraham Kathanar would be 144 years old. The others, of course, fit in between. Our ancestor Kocheasaw Panikkar would be 242 years old. But much before the brothers partitioned the land, he passed away. Although his resting place is the church compound, it is unfortunate and a great loss that the whereabouts of his grave is unknown.

Abraham Malpan Atchen initiated the reformation movement in the Malankara church in 1836. Cheppat Mar Dyanesius was the Malankara Methran at the time. But many years before that, Yohannan Sanyasi had by his vigilant actions ensured that the worshippers at the Kumbanad church did not stray into the Roman Catholic faith. He took a promise from our forefathers that they would at all costs hold on to the tenets of the Malankara church. So when the reformation began, Kumbanad saw itself solidly on the side of the Malpan Atchen. We also saw earlier how Abraham Kathanar of Valiaveetil contributed his mite for the growth and strengthening of the reformation movement.

Here we have to pause a little to examine what our forefathers of the third and fourth generation did towards their own advancement. It is so intertwined with the developmental activities of the church that it is not easy to separate the two. Thus if the church building was renewed, it affected both the church and the family, for it was the family members who worked for or bore the cost of the work.

Along with expanding the land under cultivation, the church building was renewed and expanded too. Since those from the neighbouring villages also took part in worship, a bigger building became a necessity. One of the serious problems the fathers had to face was to obtain the services of a priest for them. Those who came to minister lived far away and were not readily available. It was therefore represented to Palakunnath Mathews Mar Athanesius Thirumeni to ordain a local person as Priest. The lot fell on Valiaveetil Easaw Abraham, the youngest member in the family and the grandson of Kocheasaw Panikkar. He was ordained a deacon in 1856 at the age of twelve, and in 1864 as a full Priest at the young age of twenty. Abraham Kathanar or Valiaveetil Atchen, as he was commonly called, became the first vicar of the Kumbanad Mar Thoma Church and served the parish for more than 54 years until his death in 1911.

As a result of Malpan Atchen's reformation, people took a keen interest in Bible study and missionary work. Our people used to walk to Maramon to attend Bible classes held there regularly. At this time, a strong wind of revival blew through the length and breadth of the Malankara church and it overtook Kumbanad too. The revival of 1048 M.E. (1872) is still spoken of as a great event in the church. Valiaveetil Atchen nurtured it for the promotion of spirituality among his parishioners (mainly family members) and for the advancement of missionary efforts.

The religious fervour of our forefathers attracted many missionaries and religious preachers to our place. One such was Yustus Joseph (usually known as Vidwan Kutty Atchen) a C.M.S. missionary. Based on some vision, which he claimed he saw, he predicted the immediate second coming of Jesus Christ and other matters, all of which very soon foundered. He had a recognisable following, but most left him and his teachings and went back to their original fold. This teaching was known as "Euyomayam" and a few of our people who embraced it very soon returned to the cover of the church. Adherents to this faith are a scarce minority now in Kerala. There is none from our family.

The enthusiasm of the people to attend church worship made the church building too small again for their accomodation and in 1872 under the supervision of Valiaveetil Atchen a new church building came up. It had its altar area or chancel alone constructed properly, while the hall of assembly or nave was a temporary structure made of bamboo poles and palm leaves. This was the third church building.

It is worth mentioning here the names of three persons, two of them from our family, who ably assisted Valiaveetil Atchen in the construction of this building as well as in other activities connected with the church. They were Puthenpurackal Yohannan Kocheasaw, Puthenveetil Kocheasaw Mammen and Poozhikalayil P.T. Thomas. The last person was a migrant from Kuriannoor and an earnest preacher of the Word of God. He was the founding father of that family in Kumbanad. In 1911 when the nearby Salem Mar Thoma church was established, all the members of that family, along with some other families, left this church and became members in the new church.

As mentioned earlier, it is difficult, almost impossible, to pursue our family history independent of the happenings in church affairs, because what the members did in and for the church were in themselves the activities of the family members. Any development in the affairs of the church, which was still a family preserve, was based on what our family members did. So, developments in the church necessarily have to be described to trace the family history in its correct sequence.

In Part I it was pointed out that Cheppat Mar Dyanesius through the edicts in the Mavelikara Padiyola (1836), had severed all connections the Malankara church had with the C.M.S. missionaries, due to his intense dislike of the reformation process that was gaining strength, supported by the missionaries. When the missionaries thereupon diverted their attention to the non-Christians, they used to visit, periodically, different parishes in existence; in that effort they came to Kumbanad also.

The church (parish) here was then independent and had not formally or legally accepted the overlordship of Mathews Mar Athanesius, although his assistance was always sought to obtain the services of a priest inclined to reformation ideas. The missionaries were too willing to absorb both the church and Valiaveetil Atchen into the folds of the C.M.S. Church that was flourishing. However, Atchen stood firm in his adherence to the Syrian Church and would not part from Mathews Mar Athanesius. Had he accepted the offer of the missionaries, he would have even got financial assistance for the renovation of the church building. It was Atchen's foresight and wise decision that enabled the congregation attending this church to continue till now as a member of the Mar Thoma Church. Atchen was one of 18 Priests who assembled in Aiyroor in 1877 and wrote to various parishes supporting the objectives and principles of Malpan Atchen's reformation.

It was also described in Part I that the case filed against Thomas Mar Athanesius by Pulicat Mar Dionesius was decided by the Court in 1890 against the former and, as a result, all the church properties were lost to him. Even after this Court decision, court cases were pending in the case of individual churches. Ultimately, when all cases were resolved, the reformist section under Thomas Mar Athanesius got only seven churches under them; and even that, certain churches had to be shared with the opposite side. But the tactful leadership and foresight of Valiaveetil Atchen steered this church clear of all court cases and other commitments with the result that it eventually became an asset to the Mar Thoma Church.

This stand by the Atchen did create some dissent in the Kumbanad congregation. One section favoured the immediate transfer of the church and its assets by a legal deed to the Metropolitan. A division ensued among its members. The Puthenparambil family of Kadapra and a few others joined together to build a church, and some of the members of the Jacobite church at Koipuram also joined the venture. Kadapra is to the immediate south of Kumbanad and Koipuram is south of Kadapra. The result of this venture was the Koorthamala church with the two divisions having equal share in it. The building still stands under their joint possession even though both parties have put up their own individual church buildings. By this time an Edavaka (Parish) was formed at Eraviperoor and those from that area left this church.

Till now, no division of the land and properties had taken place among the twelve families (grandchildren of Kocheasaw Panikkar). They lived almost like a joint family even though they had their own houses, families and children. The church and its compound were still a joint possession. A section of its members therefore wanted the property to be transferred to the Metropolitan before the church building was renovated. But, in spite of this dissent, and in spite of some members leaving for Koorthamala, the church building was renovated in 1068 M.E. (1892). The above twelve families and P.T. Thomas (Poozhikala) shared the cost, though not equally. This was the renovation of the assembly hall, replacing the bamboo structure with stone walls and a proper roof. It was not a new building.

This cooperative effort, however, soon became the seed to generate some unpleasantness among the family members, which had its repurcussions on others not belonging to the family too. So some families left to establish the Salem Mar Thoma church, while a few others left to join the church at Pullad.

When the twelve brothers jointly raised a fund for the renovation of the church building, they naturally expected something in return by way of concessions in the compulsory payments they had to make to the church at the time of various rites and ceremonies. According to the agreement among them, the 12 families had equal share on the Rs 1248/= they had raised (that is, Rs 104/= each) and Rs 53/= to Thomas of Poozhikala. Six per cent interest was chargeable on the parish for any outstanding amount. A family association was also formed to collect money from the parish and distribute it on an equitable basis to the claimants whenever they had ceremonies and payments from them were due. This did not work satisfactorily for various reasons. Those who had ceremonies got some refund while others did not. Even the refunds varied with persons depending on what they had to pay and what was available in church funds. Easily, differences arose which then, unfortunately, culminated in a court case.

True, this was a very unfortunate thing to happen. Today, it may be a surprise that the fathers could be so adamant as to fight for a mere Rs 104/= spent for the church, and would even go to court for such a petty sum. One must not lose sight of the fact that it was almost 100 years ago that it happened. One cannot perhaps imagine the value of Rs 100/= in those days and how large a sum it was then. An idea of the value of money could be judged from the fact that the two side walls, about 14 feet high, a huge tall frontage and the roof could be erected with Rs 1301/=. Agricultural income was too meagre and the share each family bore was really heavy. That hundred would be worth nearly a lakh today. If anything, the whole episode is a pointer to the extreme financial hardships which our forefathers experienced.

The case prolonged for a number of years until an amicable out of court settlement was reached in 1102 M.E. (1927). Many leaders of the church like Very Rev. V.P. Mammen, Very Rev. V.T. Chacko, Advocates O.C. Ninan and K.P. Philip have all been here several times to bring the parties to the court case to some form of agreement. Titus II Mar Thoma, Metropolitan, also visited the church more than once in this connection. According to the settlement reached in the presence of the Metropolitan, all the members agreed to renounce all their claims on the above Rs 1248/= and its interest. Since Thomas of Poozhikala had left to join Salem Mar Thoma Church, his share of Rs 53/= was excluded. Further, the equality of all members of the parish irrespective of their family affiliations was conceded to the funds and other privileges of the Edavaka. In other words, equality of membership was recognized for the first time. The 17 year old feud thus came to a happy ending and equality of all members was established.

Malpan Atchen's reformation movement had by this time taken strong roots and the parish at Kumbanad was a strong supporter of it. The move to bring this parish legally under the Mar Thoma Metropolitan was still simmering. One of the strong supporters of the reformation and a stalwart of the Mar Thoma Church, lpe Thoma Kathanar of Kovoor in Tiruvella came here and under his mediation the title of the church building and its compound together with all other assets were transferred to Mar Thoma Metropolitan, who then was Titus II Mar Thoma. Thus our family members became, officially and legally, members of the Mar Thoma Church. This was on July 6, 1910.

It may be interesting here to know that only four of the thirteen forefathers (third generation) signed this transfer deed. (All other signatories from the family were fourth generation). They were Valiaveetil Abraham Kathanar, 64 years old at the time, Padinjattedath Easaw Chacko, 67, Pallikizhakethil Yohannan Kochitti, 68, and Kochuparambil Mammen Mammen, 68. This, incidentally, tells us that all other nine forefathers, some of them even younger than those above, expired before 1910.

These differences among family members did not lead to any estrangement. They lived as one family and shared all the joys and sorrows. The twelve brothers had divided the land and other properties among themselves. All of them zealously took part in church worship and other religious activities. Valiaveetil Atchen, therefore, encouraged his cousin’s son, Puthenpurackal Easaw Mammen, his immediate neighbour then, to join the ministry of the church. Accordingly, in 1069 M.E. (1891) Titus I Metropolitan ordained him as deacon at the Maramon Church (perhaps because this church was then legally not under the Metropolitan). He proved to be of great help to the elder Atchen as his assistant. Later, Rev. Mamnen was the first vicar of the newly started Eraviperoor Immanuel Mar Thoma church.

Owing to the religious fervour so constantly maintained by the family members, many evangelists and preachers visited Kumbanad. About 100 years ago, in 1884 to be exact, one Laksmana Rao was invited by Valiaveetil Atchen to conduct gospel meetings. Later, two prominent Tamil evangelists, David and Wordsworth, toured our land. In the early years of the Maramon Convention they were regular speakers at the meetings. They also came to Kumbanad and were highly spoken of by our fathers. The result of all these was the great revival of 1070 M.E. (1892).

Following the revival, one Englishman, Gregson by name, who used to be a speaker at the great Keswick Convention, was invited to the Maramon Convention. With Aiyroor as his centre, he conducted many Bible classes which were attended by a large number of priests and laity alike. No one knew that he held on to the Brethren faith and was an exponent of the same; that is, getting baptised as an adult as opposed to child baptism practiced in the Mar Thoma Church. Many of our people also attended his meetings. The result was that Rev. P.E. Mammen, Puthenpurackal and some other members of the parish (including family members) underwent adult baptism and joined the Brethren faith. Though some of them returned to the old faith, others including Mammen Atchen remained in that faith till the end, withstanding persistent persuasions by their cousins to retrace their steps. However, it must be added here that though he held on to his faith, Atchen could not get along with the local Brethren congregation and had to cut almost a solitary furrow till his death. Upon his death, his only son returned to the Mar Thoma fold and the anomaly was erased.

Being the youngest of the thirteen fathers of the third generation, Valiaveetil Atchen's period of service extended into the lifetime of the fourth generation too. In fact, many of the activities of the local parish, which later found recognition on a wider scale in the mother church, were started during this period. These activities are an ample testimony to the interest the fathers showed in value-based development of their family members. It is both interesting and important to get a glimpse of these activities in the absence of detailed information.

Immediately upon his ordination as a full priest, Valiaveetil Atchen enlisted the help of one Chanda Pillai of Pandanad and another Ninan of Thevarthundiyil house to start a primary school. A shed was constructed in the church compound for this purpose. Known as "Village Schools," they were the only institutions in those days for primary education. Under the influence of Mar Athanesius Metropolitan the then Dewan of Travancore allowed grants to such schools and our school was also a beneficiary. Later on, when the Government revised its rules under what is known as Dr. Mitchell's Education Code, this school could not meet all the requirements in the rules. So the local people, with the majority being our family members, constructed two school buildings and handed them over to the government. These are the two local government primary schools. The Boys' School was completed in 1911 and the Girls' School in 1917. This was indeed an act of great foresight and of immense benefit.

It can be said here that the keen interest our fathers took in giving sound education to their wards was one of the great blessings that our family enjoyed. Even among the fourth generation, there were only two who had been fortunate enough to obtain a university degree. They were P.M. Mammen, Puthenveetil, a graduate and sub-registrar, and N.J. Chacko, Nellimala, a postgraduate trained government High School teacher. There were only four others who had some English education. All the others could read and write Malayalam only. It is not known how many among the third generation could do even that. Lack of educational facilities was the main reason for this state of affairs. The nearest primary schools were at Vallamkulam or Kavungumprayar with no proper connecting roads. Some of the eldest among the fifth generation had to resort to these schools (prior to 1911) before the local schools came up. It is to their eternal credit that they laid great emphasis on education. It is this educational qualification that is the root cause of the prosperity of the fifth and succeeding generations. If those of the fourth generation who had English education can be counted on one's fingers, then those of the fifth generation, men and women alike, who did not have the benefit of English education are so few that they too can be counted on one's fingers; so great was the rise in the status of education. Armed with these qualifications, our people are now spread not only through the length and breadth of this land of ours (India), but also almost all over the globe. They are employed and serve with distinction in various walks of life in all the five continents; in Australia, Malaysia, the Gulf, European countries and America. All praises to the foresight of our fathers for the devoted attention they paid to education. What they so sadly missed, they so gladly imparted to their children without counting the cost.

In no less measure, the fathers took pains to train themselves as well as their children in religious matters and in the study of the Bible. It was this earnestness that took them to far off Maramon and Aiyroor for Bible Study. So from the time of the revival in 1048 M.E. (1872) there was locally a regular Bible Study class every Sunday. Then came the revival of 1070 M.E. (1894) and a reawakening of religious fervour. And the fathers rightly decided that their children too should have proper religious education. So under the patronage of Valiaveetil Atchen and ably supported by his assistant, Rev. P.H. Mammen, a class was started in 1895 for all the boys and girls on every Sunday in the early morning period. Worship in the church was after the Sunday School. On Saturday evenings, parents saw to it that their children read the relevant Bible portion and learned by heart the specified Bible verse for the following Sunday School class. This was the beginning of the great institution of Sunday School and was ten years earlier to the establishment of a Sunday School Samajam by the Mar Thoma Church. Nellimala N.J. Chacko, M.A., L.T., built it up to be a strong force in the religious growth of our family as well as others of the local parish.

Very soon the women in the family got together to form a regular group for Bible Study and prayer. It began in 1075 M.E. (1899). Padinjattumkara Kocheasaw Easaw (fourth generation) gave it the necessary leadership. It was almost 20 years later that the Mar Thoma Church started the Sevika Sangham for women under the guidance of Abraham Mar Thoma, Suffragon Metropolitan. The local group then became a part of the main church organisation.

Like the Sunday School or the ladies group, another first was the establishment of a prayer cell or Samaj in 1902. This Samaj now works in conjunction with the Voluntary Evangelistic Association, another movement started by the church, inspired by Abraham Mar Thoma, the Suffragon Metropolitan. The first meeting of the Prayer Samaj was held in this church. Two of our fathers, Padinjattumkara Kocheasaw Easaw and Puthenpurackal Kocheasaw Thomas (brothers) took part in that intercessory prayer group. The latter worked as its secretary for many years.

Another significant step the fathers took was gospel work. Those who are presently described as scheduled castes and tribes were in those days trampled upon not only by Hindus but even by Christians. They were treated as slaves. They could not draw water from our wells. They were served food or drinks only in leaves or in special vessels reserved for them. They had to leave the road or move to the extreme side if any one of us approached. This was to prevent them from crossing our path. When the reformation followed by the revivals and study of the Bible brought home the truths in the Bible, a sense of the unjust and cruel treatment meted out to these sections of the people dawned upon earnest Christians.

A concerted effort was then put into effect, under the guidance of Valiaveetil Atchen, assisted by the evangelist P.M. Mathai of Poozhikalayil, to preach the gospel to them. As a result of this campaign which commenced around 1068 M.E. (1892) some of these people were converted and became Christians. These Christians as a congregation were allowed the use of the school building in the church compound for Sunday worship and other religious activities. Very soon it was realised that a worship so close to our own church worship and almost at the same time was a hindrance to both. So, about half an acre of our family land was given free and a church building was put up thereon by the local parish. This building was later replaced by a better structure, again largely through the effort of this parish. This building is still in use and the congregation is now a full fledged parish of the Mar Thoma church. This is the nearby St. Thomas parish.

There are some at least who find fault with our fathers for segregating these newly converted Christians. They advocate that they should have been absorbed into the mainstream right at the time of conversion and given membership in our own parish. Born and brought up in the traditional Christian culture, much of it inherited from Hindus, it was entirely a new experience for them to face these converted Christians who were considered as belonging to very low castes. They were the labour class working for them throughout the year. It was therefore beyond them to accept as equals these socially backward people devoid of any education or refinement. Our fathers therefore did the next best thing to provide them with their own place of worship.

For 54 long years, Valiaveetil Atchen served this parish. Even before the reformation and the Mar Thoma Church assumed its independence, Atchen was in charge of this Edavaka and had the privilege to serve under four Metropolitans: Mathews Mar Athanesius, Thomas Mar Athanesius, Titus I Mar Thoma and Titus II Mar Thoma. He had the foresight and courage to steer this parish on an independent path free from any feuds or court cases. He was an ardent supporter of the reformation movement and had the pleasure and satisfaction of presenting this parish through a valid agreement (signed on July 6, 1910; M.E. 1085 Mithunam 22) as a constituent of the Mar Thoma Church. One year after this document was signed by him and other members of this parish, on June 27, 1911 (M.E. 1086 Mithunam 13), Atchen ended his earthly labours and entered eternal rest. His sepulchre with a tablet affixed on it stands in the cemetery of the church - the only sepulchre for any male member of the third or previous generations. We will never know where our forefathers lie buried. The two youngest mothers of the third generation also have their sepulchres in the cemetery - that of Valiaveetil Atchen's wife and my own grandmother.

Sometime in 1922, the tall frontage of the church building collapsed. It was constructed out of laterite stones and mud and is said to have been a replica of the frontage of the Maramon Mar Thoma Church. It is possible that sentimental feelings towards the Maramon church, where reformation originated, prevailed upon our fathers, themselves ardent supporters of reformation, to copy the pattern of that church building. For quite some time, it was spoken of as weak and likely to collapse at any time. The church building had no doors and was therefore open all the time. The frontage of Valiaveetil Atchen's sepulchre is a true replica of the collapsed frontage of the church building.

I have a vivid recollection of the incident, for I was then sitting on the step of the western doorway right underneath the collapsed frontage wall. A little piece of plaster, the size of a palm, fell down from the inner side of the wall into the church hall. Suddenly I got up and ran towards the west as fast as I could. Hardly had I gone twenty or twenty five yards away when I heard a big thud and a rattling noise behind me. Looking back, I saw the huge tall structure, beneath which I was sitting a moment ago, completely fallen to the ground, except for a height of 8 or 10 feet at its base. What made me get up and run for my life is still a mystery to me. Had I not, I would have found my grave then and there under a heap of mud and stones. I can only say that the gracious Lord had greater things in store for me. Was not the palm-sized fallen plaster a forewarning for me?

So, in 1932, construction of a pukka new church building was taken up, on a separate ground adjoining the old church but a little more towards the west. This took about 12 years to complete and was dedicated by Abraham Mar Thoma, Suffragon Metropolitan, assisted by Mathews Mar Athanesius, who took a keen interest in getting the building completed, for which purpose he stayed in the church premises on several occasions. This is the fourth church building and is the present standing edifice.

The progress of construction was conspicuously slow in the early stages owing to extreme pecuniary difficulties of the members. That was a time of great depression. Agricultural products fetched only meagre prices and all the parish members lived on agriculture. A 100 coconuts fetched only a mere rupee! A quarter rupee would then easily buy 28-30 chicken eggs, one egg costing less than the present paise!! Unbelievable or unimaginable though it may be now, it is bluntly true. All praises to our fathers who valiantly managed all their affairs at that time, including supporting their wards in schools and colleges and getting their children married with the attendant expenses. It is no surprise then that the construction suffered.

Yet the sustained effort that they put in is praiseworthy. Every member of the family, man and woman, children of all ages joined together in carrying head loads of granite stones from the quarry for the entire foundation work. Some families volunteered to put in manual labour required to assist masons to build walls. All door and window frames made out of reinforced concrete were donated by N.J. Chacko, M.A., L.T., of Nellimala Palamuttath. In spite of all these efforts, the building could be completed only after the Second World War brought greater employment opportunities and therefore, greater income to family members.

To be true to history, a sad event also has to be recorded. It was unfortunate that after the joyful event of the dedication of the church, differences arose among the members, which was reflected in the church at the time of election of office bearers, culminating in court cases. The Court placed the Church and all its income under a receiver who was none other than Mr. C.M. Zachariah, B.A., L.T., (who, many of the fifth generation will remember as their Science teacher at the St. John's English High School in Eraviperoor). In 1948, however, the court cases were resolved in an out of court amicable settlement under the mediatory efforts of Youhanon Mar Thoma Metropolitan.

In this context, if a special mention of the Kalamannil family is not made, it will border on ingratitude. This family used to attend worship in the local church but joined the Eraviperoor Parish when that was formed. Rev. K.E. Jacob (commonly known as Kalamannil Valiatchen) and his younger brother, Very Rev. K.E. Oommen (Kalamannil Atchen) retained their childhood friendship and fellowship with our fathers. They served, each in his own capacity, as a friend and guide to our fathers. Though not members of the family, they lived and mingled with our fathers as if they were members of the same family, partaking in all their sorrows and joys. The fathers in turn respected them as elder brothers often seeking their advice and guidance both in family and spiritual matters. That was one family and two brothers or two Atchens who our fathers could fall back upon whenever any advice was needed.

The apices of a triangular force formed by Yohannan Sanyasi with his disciplined spiritual life, the Dayara (church) and spiritual growth, and the family traditions descended from the ancestor Easaw Pannikkar, formed the bedrock of the foundation of our Kumbanattu Kudumbam (family). And the history of our family lies inextricably intertwined with the establishment and growth of the Mar Thoma Valiapalli Parish. Even today it is so. Through thick and thin, the forefathers dwelt together in unity. Even at times of differences, brotherly love prevailed keeping at bay any rancour or estrangement. They gave pride of place to family worship. Sure enough, every family knelt at least twice a day - early morning and at night - before the Throne of Grace. Worship in the church was part of their life. The family went together - father, mother and children - to church for worship. They nursed the church and its activities as their own babes. They had but an elementary education. But they did not fail to educate their children, who now adorn the various walks of life such as teachers, professors, lawyers, doctors, accountants, business men, etc. They sought solace and guidance daily in the pages of the Bible. They ensured that their children too got a proper religious education. Selfless devoted mothers shone like "fruitful vines" in the houses. Children readily confided in their parents. Mutual discussion and consultation always preceded marriages. A death or a marriage in any one house was a burden shared by all the families. Every joy and every sorrow was shared by all. Help when or where needed came from all sides.

With such a legacy has the family affairs fallen into the hands of the fifth generation. To follow in their footsteps and build upon them is the greatest honour and homage that we, the fifth and succeeding generations, can pay to our beloved forefathers. How we fare determines the prosperity and weIl-being of our family in the future.