Similar to Kaduthuruthy cross in many respects, the Kuravilangad cross is also an impressive structure with its size and intricate carvings on the pedestal. There are no inscriptions on the cross neither any primary documents regarding its establishment date are available. James (1979, p. 71) dates the cross to 16th century based on its similarity to Kaduthuruthy cross and since both places are nearby (within 10 km radius), he even assumes same workers might have been employed. Perczel (2016, p. 45) attributes the structure to the period of Archdeacon George of the Christ (1556-1585/91), whereas NSC Network (2014-see link) and Malayalam Wikipedia entry (see link) arrive at the specific date of 1575, however none of them provide details of the source. Nidhiri (1999, p. 166) initially speculated that the cross was built between 1500 and 1550, but afterwards he moves the dates to later periods, viz. 1600-1635 (2005, p. 65) and 1638-1657 (NSC Network, 2014-see comments). Pereira (2000, p. 433) also assigns a 17th century date to the Kuravilangad cross. However, Kurukkoor (2000, p. 53) assigns a much later date for the cross based on an inscription he finds on the cross. According to him the Malayalam year, 1072 (1897 A.D.) is inscribed through the three sides of the pedestal. Although, upon careful observation you can notice a few scattered Malyalam numerals engraved on some of the octagonal panels of the middle and rectangular side panels of the bottom layers, but the date what Kurukkoor proposes cannot be identified. Abraham (2010, p. 135) also speculates a later date (18th century) for the cross. George (1973, p. 106) shares two interesting legends associated with the erection of the cross, one involves the miraculous intervention of Virgin Mary, who appeared in the form of an old lady and helped them, and the other is about a Nair chief whose elephant was used in the process and the service rendered by his family was acknowledged by the church for generations.
Today, there are three churches in the complex, the oldest is the main church (St. Mary) followed by the small church on a hill (St. Sebastian) and the nearby cemetery chapel (St. Joseph). In Jornada (1606), we find Archbishop Menezes laid the foundation stone of a new church as the original Kuravilangad church was "very dark and in the old style" (Malekandathil, 2003, p. 437). The old style may be that of the Iratur (Aruvithara) church visited by Menezes, which Gouvea records as “being built of bamboo like the temples of gentiles" (Malekandathil, 2003, p. 441). Therefore, a more stable church made of stone and lime could have been established at Kuravilangad after 1599 and the granite cross was part of the new construction.
The Churches of Kuravilangad
The earliest reference to this granite cross is in the writings of Carmelite Missionary, Joseph of Mary Sebastiani, the first Apostolic Commissary to Malabar. During his first mission to Malabar (5 February, 1657 to 7 January, 1658), he stayed in Kuravilangad for 3 months. He attended the Good Friday ceremony of 1657 (March 30) at Kuravilangad and that is when we first hear about the cross. An English translation (partial) of his 2 volume work in Italian (vol.1, 1667 and vol. 2, 1672) is published by Paul Pallath (2006), the Volume 1, Book 2, Chapter 2 has the passage of our concern. The text not only has a direct reference to the Kuravilangad cross, but it is also an early testimony to the St. Thomas Christian practice of erecting stone crosses in front of their churches. I believe it's worth to quote the full passage here: "In the holy Friday of March, late in the evening, the priests and people of St. Mary Major used to make a solemn procession, at times accompanied by trumpets and tambourines, from the church to a most beautiful granite cross nearby with full of oil lamps at its pedestal. After venerating the cross they used to return to the church always chanting Syriac hymns. The whole ceremony was so edifying that I was moved to tears in witnessing how the Instrument of our redemption was honoured even among those gentiles. This Christianity entertained great devotional for the holy cross and in front of every church they erected massive crosses, all in well-formed stone and with pedestals so carved that they might be filled with oil lamps particularly on Saturday evenings and on solemn fast days" (Pallath, 2006, p. 71). The lighting of lamps are still practised and according to NSC Network (2014), there are 124 lamps in the pedestal! Although, Sebastiani's inference would hint that the erection of massive crosses in front of churches is a pre-Portuguese practice, none of the existing open-air granite crosses in Kerala are dated before the 16th century.
The Cross Facing the East Side
When Sebastiani was visiting Kuravilangad in 1657, Mar Chandy Parambil was the vicar of the church. Also known as Chandy Pallivettil or Alexander de Campo by the Portuguese, he was the Vicar of Kuravilangad from 1635/38 until 1663. He was appointed as the first native Syrian Catholic bishop of Malabar in 1663, a position he held until his death in 1687. According to Sebastiani's report, Mar Chandy built two churches with his own money and sought permission for a third one (Pallath, 2006, p. 216). The two churches attributed to him are the St. Mary's church (today's main altar, north vestry and north presbytery) and the St. Sebastian church, whereas the third one is the cemetery chapel (St. Joseph). The oldest part of the Kuravilangad church is believed to be the south vestry (the side-altar located right to the main altar of the modern church) which is in perfect alignment with the granite cross and a Padippura (gatehouse) that existed once a few feet behind the cross (see photograph below). Thus, if the south vestry existed before Mar Chandy's period as a Vicar, it must have been built between 1599 and 1635, as there was probably no proper stone building before Menezes laid the foundation of the new church. Since the cross was built in alignment with the south vestry, its origin also from the same period (1599-1635) appears to be feasible.
The East and West Sides of the Cross
How tall is the cross?
According to NSC Network, the cross is 34 feet tall, whereas Devassy (1978, p. 224h) quotes Fr. Thomas Manakkad in citing the size of the cross (20 feet) and the cross with pedestal (32 feet). Abraham (2010, p. 135, fn. 17), finds the cross 32 feet tall and considers it as the second tallest cross in Kerala after Kaduthuruthy which he records 40 ft high. The highest estimate put forward by Joseph (1961, p. 71), Kurukkoor (2000, p. 53), Wikipedia (see link) etc. comes to 48 feet, which is overrated as even Kaduthuruthy cross, the tallest free standing cross in Kerala is only 36 feet tall.
Structure of the cross
The monolithic vertical pole is devoid of any carvings or I. N. R. I. inscription, except for the image of a rising sun at the western and a sun or a floral motif on the eastern intersection points of the cross-arms. The pedestal of Kuravilangad cross like the one in Kaduthuruthy has a circular top, an octagonal middle and a square bottom layers with axial projections. The eight rectangular panels of the middle moulding are carved with intricate designs and six of them are motifs of crosses, each having distinct and separate designs. The four central protrusions and their flanking side panels in the bottom layer are also beautifully decorated with images of a bird, a cross, floral motifs, angelic heads etc.The side panel images of a peacock with stretched wings and a St. Thomas cross with perfect symmetrical arms, are so elegantly and precisely presented, that one forgets the work is indeed done on granite! There is also a beautiful Persian cross on the left side of the east protrusion on the pedestal (see photograph below). The apex of each projection has a winged guardian angel surrounded by several small angelic figures on the borders. There is nothing on the cross or the pedestal that reminds a European influence says George (1973, p. 105), who has authored an authoritative work on Kuravilangad church. Nevertheless, the crucifixion panel on the west pedestal clearly shows Portuguese influence, despite all the other carvings on the cross represent indigenous motifs. Joseph (1961, p. 72) even argues for a pre-Portuguese origin for the crucifixion image. Among the eight crosses (six on the octagonal panels + one on west side panel + one on the east central protrusion) carved on the full cross structure, except the crucifixion panel, the rest all are Persian crosses with or without a pedestal.
Cross-Beam Intersections and the Motifs on the Central Point
Views of the Pedestal from the Four Cardinal Directions
The Eight Panels of the Middle Octagonal Moulding
The Carvings on the Side Panels of the Bottom Square Moulding
I) Fine Carvings of the Peacock & the Persian Crosses
II) Floral Motifs
The Angel Motifs on the Pedestal
Devassy, M. K. (1978)-Keraleeya Kraisthava Devalayangalile Shilpa Chithra Kalakal
George, V. C. (1973)- Kuravilangad Marthamariam Palliyum Kerla Nazranikalum
James, E. J. (1979)-The Thomas Christian Architecture of Malabar- Ancient and Medieval Periods, Ph. D. Thesis
Joseph, Edamaruku T. C. (1961)-Keralathile Krysthava Devalayangal
Kurukkoor, George (2000)-Punnyapurathanamaya Kuravilangadupalli
Malekandathil, Pius (2003)-Jornada of Dom Alexis de Menezes: A Portuguese Account of the Sixteenth Century Malabar
NSC Network (2014)- History, Munnu Noyambu And Kappalottam – Marth Mariam Church, Kuravilangad, https://www.nasrani.net/2007/04/14/munnu-noyambu-marth-mariam-church-kuravilangad/
Nidhiry, George John (1999)-Kurvilangad Martha Mariam Palli Sthapanam: In Souvenir to commemorate the 312th Death Anniversary of Palliveettil (Parambil) Chandy Methran (Mar Alexander de Campo)
Nidhiry, George John (2005)- Martha Mariam Church Kurvilangad Palli: In Journal of St. Thomas Christians, vol. 16 (4)
Pallath, Paul (2006)-The Grave Tragedy of the Church of St Thomas Christians and the Apostolic Mission of Sebastiani
Perczel, Istvan (2016)-Monuments of Indian Christian Art Problems of Genres, Dating, and Context
Pereira, Jose (2000)-Baroque India-The Neo-Roman Religious Architecture of South Asia: a Global Stylistic Survey
The Kuravilangad Cross at two different time spans
A Photograph of the Kuravilangad Church and the Cross from 1957
A Photograph of the Kuravilangad Church and the Cross from 1955
1-cross; 2-old facade; 3-St. Sebastian church; 4- north presbytery and associated buildings (demolished); 5-south presbytery (built 1901); 6- resembles the Kottupura or Music Hall, but the position of the structure on the ascending steps is way different from its current location behind the facade.
No comments:
Post a Comment