Rukhiya will turn 80 in the coming year. Cloaked in her traditional Kerala Muslim attire, which includes a saree, a long-sleeved blouse, and the customary "thattam" (headscarf), she embarked on a “pilgrimage” from her hometown in Shornur, in Palakkad district, to Puthupally Valiyapally, an ancient and world-renowned Christian church located in Kottayam district. Rukhiya's purpose in making the journey to Puthuppally was to pay her respects and offer prayers at the final resting place of the late Congress stalwart and former Kerala chief minister Oommen Chandy, whom she considered to be a “saint”.
Chandy had a special connection to Valiyapalli. Since 1970, when he first contested an assembly election from Puthuppally, it became his tradition to offer prayers at this church before submitting his nominations. Similarly, on election day, he would visit the church and light candles before casting his vote and meeting with constituents. Over the past 53 years, Puthupally never considered anyone else as their representative, and Chandy considered it to be the blessing of the patron saint of Valiyapalli, St. George.
Now, Chandy rests in the cemetery of this ancient church with a unique history and tradition, regularly visited by people of various faiths. Over the past month, his tomb has transformed into a miniature shrine, attracting thousands like Rukhiya who come to visit and leave their prayer requests. Among these faithful, a profound belief has emerged that just as Chandy assisted people during his lifetime, their requests will not go unanswered even in his 'afterlife.' In some of these requests, one can observe Chandy being addressed as 'Vishudha Kunjoonju' (Saint Kunjoonju)—the former Kerala CM was fondly called Kunjoonju by his supporters.
Observing the visitors paying their respects at Chandy's tomb, Rukhiya spontaneously composed a song:
“Muzhukuthirikal vangunnu
Eeyidam nilkumbozhavarude khalbellam
Shanthamakunnu…
Oommen Chandy Sir oru nidhi aane.”
“As they light candles and offer their respects,
In this sacred place, their hearts find peace,
Oommen Chandy, sir, a treasure we all cherish."
For many decades, Rukhiya actively participated in election campaigns organised by the Congress party and its alliance partners in the United Democratic Front, where she would sing her spontaneously composed songs to support their campaigns. Over the years, she had the opportunity to meet Chandy during various election campaigns and also received assistance from him. Like many others, she wished to attend Chandy's funeral. However, as her husband had passed away long ago, and with no children or other companions in this world, Rukhiya had no one to accompany her to Puthupally.
When her widow's pension from the Kerala government was deposited into her bank account before Onam, she made the determined decision to embark on a challenging journey from her hometown to Valiyapally, which is situated on the eastern bank of the Kodoorar rivulet.
Puthupally constituency, comprising eight panchayats with predominantly Christian and Hindu populations, will select a successor to Oommen Chandy on September 5. Chandy Oommen, the son of Oommen Chandy, is the UDF candidate, Jaick C. Thomas represents the CPI(M) as the LDF candidate, and Lijin Lal is the NDA candidate from the BJP. The debates and counterarguments about whether Oommen Chandy should be regarded as a 'saint,' and the potential for him to be declared the first lay saint by the Orthodox Church, have been ongoing ever since Chandy's passing. When asked about it, Thomas responded by saying Puthupally has just one saint, Saint George. While Thomas's statement resonated well with LDF supporters, it did not align with the factual reality; Valiyapally itself has nine saints.
Furthermore, for many centuries, both Puthupally and its neighbouring village, Manarcad, have annually hosted countless visitors who seek blessings from a diverse array of saints. These locales are the sites of two noteworthy pilgrimage centres of global stature: one is the aforementioned Valiyapally in Puthupally, and the other is St. Mary’s Cathedral Church of Manarcad (Manarcadpally). Currently, under two different Christian denominations—Manarcadpally under the Malankara Jacobite Syrian Orthodox Church and Puthuppally Church under the Malankara Orthodox Syrian Church—both of these churches exhibit a unique syncretic character. Their legends and rituals are intertwined with the distinct culture and history of central Kerala, shaped by migration. This region boasts exceptionally fertile soil, and the migration of various communities to these lands was primarily driven by agricultural pursuits.
According to Rajiv Pallikonam, the state coordinator of the Kerala Council for Local History and Heritage Studies, while the initial Christians who settled in this area might have been traders, the substantial influx of the Christian population into the region was orchestrated by the Thekkumkoor royalty. He explains: “Their aim was to bolster agricultural activities linked to spice cultivation and the preservation of root crops and vegetables.” However, Pallikonam also notes that, despite Manarcad and Puthuppally being nearby areas, a cultural difference existed among the Christians who made these places their homes. This distinction emerged because the Christian population of Puthuppally maintained stronger connections with centres south of it, such as Niranam and Changanacherry, whereas those who settled in Manarcad had closer ties to their counterparts in the northern areas, extending beyond Manarcad and Puthuppally.
Notably, both of these global pilgrimage sites still incorporate various elements seemingly influenced by Hindu culture and customs. According to the book 'Kristhyanikal: Kristhumathathinoru Kaipusthakam,' there used to be a belief that Saint George of Puthuppally and Bhadrakali Devi from the nearby temple were considered siblings. Similarly, among the hundreds of thousands who visit Manarcad, there is a belief in a sisterhood between Saint Mary of Manarcadpally and the Devi of Sri Bhagavathy Temple which is in close proximity to the church. Intriguingly, these beliefs are rooted in the legends associated with the founding days of the churches.
According to Jacobite Church managing committee member Fr Kurian Mathew Vadakkeparambil, the legend accepted by the Manarcad church regarding its founding is related to a vision that elders from 12 Christian families— migrated to Manarcad from Mahadevarpattanam (today's Kodungalloor)—had. “The elders engaged in a week-long period of fasting and prayer, and on the eighth day, all of them saw a white cow and her calf in a thicket. This vision was taken as a divine sign,” he explains. “They embarked on a search for the cow and calf, eventually locating the site and gaining permission from the king to build the church dedicated to Saint Mary and her son.”
However, another legend may shed light on why many perceive a sisterhood between Saint Mary of the church and the Devi of the temple. According to this lore, in the 16th century, a nasrani (Christian) family named Kallakadampil held the leasehold of the land on which the church now stands. The Thekkumkur king took pity on a Brahmin girl who had faced 'smarthavicharam,' a practice that involves expulsion from the Namboothiri community, alleging illegitimate sexual relations. He entrusted the Kallakadambil family with her protection, and they dutifully followed his instructions.
As the antarjanam, or the secluded Brahmin girl, was required to observe social isolation, she installed a stone in front of her new hut, lit lamps, and offered prayers to Manarcad Bhagavathi, establishing her personal shrine.
Unfortunately, the antarjanam passed away shortly afterwards, but before her death, she asked the Kallakadambil family to continue the tradition of lighting the lamp and praying at the sacred site, guided by their religious beliefs. After her passing, the family began to light lamps and pray at that location, dedicating it to Saint Mary.
During this period, Christian migration to the region was underway. Families in Manarcad had to travel by boat to Kottayam for mass, so they requested the king to establish a church at the site where the Kallakadambil family maintained the tradition of lighting the lamp. The king approached the local chieftain, Edathil Thampuran, and the Nairs responsible for the Manarcad Devaswom land, asking them to allocate the land to Christians. This, however, led to a dispute, and the king decreed that only Kallakadambil family be allowed access to the site.
A few months later, during an annual ritual at the Bhagavathy Temple attended by the Thekkumkoor king, a velichappad (oracle) named Ilambilakkatt Panickar made an intriguing announcement in front of the king. He declared that the rituals in the western sacred groves (referring to the church site) were obstructed and that Devi's sister required a space to sit. The king interpreted this as Devi's voice and granted 61 kambalavu (92 cents) of land for the church.
According to Ravi Manohar, the current Devaswom secretary of Manarcad Bhagavathy Temple, the term 'sister' in the legend originally referred to the Devi for whom the antarjanam was lighting the lamp. “However, over many generations, the legend evolved, and it began to be interpreted as a reference to Saint Mary of the Manarcad church," he says.
The ettunombu (eight-days lent) in reverence of Saint Mary is the most crucial religious feast in Manarcad church, and even today, a lot of people—mostly Hindus—first go to Bhagavathy temple, get the manjal prasadam (a benediction with turmeric) before going to the church for the ettunombu.
Interestingly, the legend behind founding of Valiyapally of Puthuppally also involves the intervention of a Hindu 'velichappad' (oracle). It
is believed that the first chapel, Mar Sleeba Church, in Puthuppally was constructed by Christians in the year 1557 CE. This chapel was situated near a temple in Vazhakulam. According to legend, during his ritualistic dance, the 'velichappad' mentioned that the church bell ringing was disturbing the Hindu deity in the temple. Upon hearing this, the temple owner, a Namboothiri from Punnokottumanakkal, gathered five Christian families and requested them to relocate from Vazhakulam and reconstruct the church on the land in Elamthuruthikunnu, which he generously donated.
Another legend related to the construction of the church is associated with a health issue faced by the Thekkumkoor queen. When the king sought astrological advice, he was advised that the church near the Vazhakulam temple should be moved to another location. And, that is how it came to be situated in its present location.
The first church, established in 1640 CE on Elamthuruthi hill, was dedicated to Saint Behnan, a fourth century Christian martyr celebrated in the Oriental Orthodox churches. The Valiyapalli, founded 110 years later, honoured Saint George as its patron saint while preserving the portions and altar of the Saint Behnan church. This event was the first of its kind in any church in Kerala.
Although Saint George became the patron saint of Valiyapalli, it is noteworthy that the old church and its patron saint, Saint Behanan, were also accorded due reverence. This is evident in the presence of the 'iratta kodimaram' or double flagstaff installed in the church. 'Kodimaram,' typically found in Hindu temples throughout South India and Sri Lanka, is a traditional feature. However, the concept of 'kodimaram' in Christian denominations from the Kerala tradition is unique worldwide. Normally, temples and Syrian Christian churches have only a single flagstaff. In Puthuppally, there is a double flagstaff dedicated to both Saint George and Saint Behanan. Interestingly, two temples near Puthuppally—Venimala and Areeparambu—also embrace this distinctive 'double flagstaff' concept. In Venimala, equal importance is given to the idols of Ram and Lakshman, while in Areeparambu, it's two Shiva 'prathishtas' (installations).
Puthupally church boasts a unique cross, too, known as the 'Puthuppallykurishu,' adorned with decorative elements influenced by Hindu mythology. This cross is positioned on a platform shaped like the legs of a 'kurma' (tortoise), intriguingly referencing the 'kurma' avatar of Vishnu while simultaneously portraying Christ as an avatar who descended to Earth to save the world. The church is also home to a legendary golden cross weighing 401 'pavan,' believed to provide protection for the faithful. This cross is made available for 'darshan' (viewing) only during the annual church feast and has numerous mysterious legends surrounding it.
In Manarcad, it's not the golden cross but rather a massive 'kalkurishu' (stone cross) situated on the western side of the church that holds significant legends. According to belief, in 2012, sacred oil began to ooze from this centuries-old cross. There is an intriguing legend that connects Puthuppally to this cross in Manarcad. According to the tale, the stone cross has an equal portion below the ground as it does above the ground. To install it, elders from the Manarcad church journeyed to Puthuppally to arrange for an elephant. However, the elephant owner was reluctant to provide the animal for service. The elders returned in distress, but upon reaching Manarcad, they were astonished to find the cross already installed, with the same elephant standing at its base.
Co-existence and camaraderie
The eight-day-lent feast at Manarcadpally is documented in centuries-old books such as 'Kerala Pazhama,' written by Herman Gundert, and in the Travancore State Manuals. This lent, celebrated from September 1 to 8, has become the major feast at the church, commemorating the vision of the church's founders. On September 7 every year, a 'nadathurakkal' ritual (the opening of the 'holy portrait') takes place in the church. During this ceremony, a portrait of Mother Mary holding infant Jesus in her hand, which is kept in the sanctum sanctorum, is unveiled for 'darshan' (viewing). Thousands of people come to witness this event, and the portrait remains open for viewing until September 14. The day before 'nadathurakkal,' the church holds the grand feast procession known as 'Raasa.' This procession, which attracts hundreds of thousands of faithful from diverse religious backgrounds, is considered one of the biggest spiritual celebrative processions in Asia.
The Christians in the region play a significant role in one of the rituals associated with the Bhagavathy temple as well. For instance, during a unique ritual known as 'Pathinonnu Garudan' ('Eleven Garudas') at the Manarcad Kaavu Bhagavathy Temple, the presence of Christians is required. Manohar adds that during a period when the Jacobite Christians were at risk of losing control of the Manarcad church to the reformist Mar Thoma Church, the Nair community of Manarcad stood in solidarity with the Jacobite Christians to protect the church. Interestingly, the church museum houses two centuries-old swords. It is believed that these swords were offered by royalty for the protection of the church.
Meanwhile, in Puthuppally, a sword-like element can be found in the handle of the 'Puthuppallykkurishu.' The patron saint, Saint George, is depicted in an armed position, battling a giant creature, and is believed to offer strong protection against snake bites. This belief is commemorated through various rituals, including one known as 'kozhinercha' (chicken sacrifice), where chickens are killed, cooked and served along with the ceremonial meal. It is worth noting that the church doesn't view this as an animal sacrifice but rather as a ritual inspired by practices like 'paambinu mutta oppikkal' (offering eggs to snakes) associated with Hindu sacred groves.
Another tradition, 'Puthuppally Ootu or Puthupallychattham,' observed in various parts of Kerala, is also associated with Saint George, Puthuppally, and protection against snakes. During this feast, hosted by believers who couldn't attend the Saint George feast in Puthuppally, the hosting family invites neighbours and friends from different religious backgrounds to partake in a meal dedicated to the saint. Although the menu may differ in various regions, the customary practice is to serve chicken in honour of the saint. Many believe that failing to conduct this 'ootu' ritual may lead to encountering snakes along their path.
There are also beliefs that speaking untruths in front of the Puthuppally church will result in disasters for an individual. Consequently, in earlier times, suspected criminals were required to take oaths and give statements in front of the church.
Even today, one can observe devout believers undertaking physically challenging acts like 'shayanpradakshinam' at the Puthuppally church to seek the blessings of their revered saint. Since the community that established the Puthuppally church was predominantly engaged in agriculture, there are religious vows associated with farming practices. One prominent ritual involves the preparation of a dish called 'Oviyappam,' which consists of rice, uzhunnu (urad dal), jaggery, coconut, cumin, shallots, and garlic. This unique ritualistic dish, exclusive to Puthuppally, is blessed and distributed during the Lent season leading up to Easter.
Fight during feast
When the Election Commission of India announced the date for the Puthuppally bypoll as September 5, with the counting date set for September 8, it was around three weeks since the passing of Oommen Chandy. Both the LDF and UDF vocally requested a postponement of the election dates, as they coincided with the eight-day lent feast of Manarkadpally. However, the Election Commission did not change the dates, and now the political contest must unfold amid the grandest religious celebration at the site.
Although the BJP too is in the race, the Puthuppally bypoll are primarily considered a direct battle between the LDF and UDF. The UDF candidate hails from the Valiyapally parish, while the LDF candidate belongs to the Manarcadpally parish. Although the UDF was perceived to have an upper hand in the initial phase, the LDF asserts that it will be a "neck-to-neck fight". LDF candidate Jaick C. Thomas told THE WEEK: “During the initial phase, many believed it would be a one-sided contest, with an easy victory for the UDF candidate. However, opinions have shifted since then. It's not just a strong political competition; it has transformed into a closely contested battle.' Oommen Chandy may have represented the constituency for the last 53 years, but Puthupally has a strong and firmly established LDF organisational presence. The LDF currently governs six of the eight panchayats within the constituency. Politics permeates the sit-outs to sacred spaces here. It is clear that no candidate can afford to risk losing the blessings of any of the 'saints' and 'sacred spaces' within the constituency on September 5.