Periyar

PERIYAR - THE SILENT WITNESS OF THE HISTORY

By: Stephen James

Periyar is the second longest river in the state with a length of 229 km. Unlike several other rivers Periyar is never dry at any time of the year. It is the life line of the State of Kerala. It is one of the most important power sources of Kerala. There are a series of dams and power stations viz. Pallivasal, Kundala, Mattupetty, Senkulam, Neriamangalam, Cheruthoni, Idukki, Edamalayar and Panniyar on this river basin. Idukki Hydro-electric Project is the most important scheme of its kind in Kerala. The much talked about Pooyamkutty power project is also proposed to be in Periyar. These Hydro Electric Projects producing the much needed electricity for lighting the State and running its machines are using the water from this mighty river Periyar. A trip down the river along the thick forests on its banks, historic remnants close to the river and the silken-smooth sand-banks will be one of the most memorable experiences in any ones life.

Until recently the shores of Periyar was very busy during summer season with people from Central Travacore who come there with their whole family for Sukavasam with their Kettu vallam. The film Nadhi has depicted the story of such holiday makers very lively. Nowadays such practices are rarely seen. It is believed that one of the tributaries of Periyar is coming through the mountains where the life saving medicine neelakoduveli is grown. Even today some of the Ayurveda Vaiydanmar of North Travancore are collecting the water from the northern side of the river at Bhoothathankettu to use it in their ayurvedic preparations. A dip in the water is believed to be enough for giving relief from many skin deceases.

The mighty river is the silent witness to the rise and fall of Jainism and Buddhism in this land, the Golden era of Chera Dynasty and the arrival of Jewish, Christianity and Islam religions to India. Kalady, the birth palace of Sankaracharya, the greatest Advaitha Philosopher is on the bank of Periyar. Other important places on its bank are Malayattoor and Aluva which are places of pilgrimage for Christians and Hindus respectively. Uliyannore is a piece of land on the banks of the Periyar River near Aluva. Perumthachan the son of the renowned scholar Vararuchi, who was patronized by King Vikramaditya, is associated with Uliyannore. It is believed that the famous Shiva temple at Uliyannore was built by Perumthachan who belonged to this place. Even today there are a few families who claim to be the descendants of this genius.

St. Joseph's Pontifical Seminary- Mangalapuzha which is situated on the shores of Periyar is a famous catholic institution for the formation of candidates for Priesthood. It belongs to the Syro-Malabar Church. The famous Union Christian college of Aluva, one of the oldest higher learning institutions of Kerala, is also close to this mighty river.

The presence of the river has given Kerala one of the most exquisite culture as could be compared to that of any part of the world. As it is known, the rivers have brought with them the behavior and traditional aspects of the population living on their banks. The case is no different here either.

Take a walk down Periyar River and you will find some kind of a gracefulness envelope you. The cool river, its silken-smooth sandbanks and the people round gets into your mind to stay there emanating a sacred feeling that you would want to come back to its banks over and over again. The Periyar is indeed Keralas lifeline. The activities along the long stretch of its banks are always hectic as if life proceeds along with the quiet flow of water downstream... History also records the changes that happened to the Periyar and its banks in the great floods of AD 371 and again in AD1341.The natural dam at Bhoothathankettu (old Bhoothathankettu), is a result of either an earthquake or huge land slide in one of these two historically recorded floods. The Deluge of 1341 AD forced the river to flow into two tributaries at Thottummukham. One continued to flow through Desam and Mangalappuzha to fall into the Kodungallor backwaters. The other made a new track to flow downward dividing the Aluva mainland into two, the north and south. It again got divided at Kunjunnikkara Island, one to flow into the Varapuzha backwaters and the other into the Cochin backwaters. The famous old Kodungallor port has become non-usable and a new secure natural Cochin port has come up as a result of the changing course of the river.

The Mangalappuzha is one of those many landmarks that history had left behind on the shores of the mighty river. Once Mangalappuzha was known to be the nerve centre of trade and commerce in this part of South India. Spices, ivory, rose wood, pepper, sandal wood etc from this part of the land was the major items that attracted merchants from all parts of the world to Kerala. Taking a walk down historys dark lanes we come to know that there were gallows, which were used to hang, convicts here. These were under the Alangad District Court. In 1800 the court headquarters were shifted to where the present Union Christian College stands. The gallows were dismantled once the college buildings started coming up. The bungalows of the Dutch and the Portuguese were also there overlooking the Periyar. History also says that Tipu Sultan had made his march in his quest to conquer Travancore and had camped on the sandbanks of the Periyar. This was way back in 1790. 1939 saw the Marthandavarma Bridge being opened to traffic and since then it has been part of every Keralites lifeline because it connected South to North by road.

The riverbank has its ornamental look with huge tall coconut palms lending its own charm. The green canopy along the shores fills the mind with happiness. The temples, churches and mosques along the banks of the Periyar give a touch of Keralas diverse culture and beliefs. During its course five important tributaries join the river. They are Muthirapuzha, Mullayar, Cheruthoni, Perinjankutti and

Edamalayar. The Chalakkudy river also joins the Periyar at Elanthikara, 10 km. east of Kodungalloor.

The river is highly beneficial to the Ernakulam district for irrigation, drainage and navigation. The river plays a very important role in the agricultural, industrial and commercial development of the district. The Periyar Valley Irrigation Project was capable of irrigating a net area of 30414 ha. as at the end of 1990-91. The City of Cochin is getting its drinking water from Periyar.

PERIYAR IN SANGHAM CLASSICALS Periyar is known as chhoorni nadhiin the Sangham poetry. It was also known as Thamraparni Nadi (Sukasandesam stanza 66). A land route existed in the Sangham age from Mussuris (present-day Kodungalloor) to Madurai which passed near the banks of the river Periyar. Tamil poems from the 'sangham' period are the earliest reference to the Chera Empire. Sangham period refers to the time when academies or sanghams flourished for the cultivation of poetic arts in various capitals of the Pandiyan kingdom. There were three of these Sanghams. The first two existed in cities that were taken over by the sea. The third existed in Madura. The time period is probably the first three centuries of the Christian era. The three works attributed to Kerala poets during this epoch are shilappadikaram , patridupattu, Kalavali-harpathu. Of these the first one gives a lot of information about political organization then existed. Silappathikaram was written by Ilango Adikal, a Jain monk, brother of King Senkuttuvan It is said that Senkuttuvan a Chera King, accompanied by his brother, Ilango who was a Jain monk and his friend, the poet Mathuraik Kulavanikan Satthanar went to see the scenic beauty of the country side near the river, Chhoorni (Periyar). He then heard a story from neighboring villages of a woman with a single breast who sat down in penance under a vengai tree without food or water for 15 days and then died. Intrigued and moved by the story, Cheran Senkuttuvan yearned to know more about the details. His friend, Satthanar, the poet, responded by saying that the name of the woman was Kannagi who was worshipped as the Goddess of Chastity in the villages. He narrated the story that led to the tragedy. Ilango Atikal was then asked by the King to write the story of Kannagi so that her name will be perpetuated for the benefit of mankind. These epics give a lot of information about the sort of culture and religion existed in these areas. Janism and Buddhism were prevalent in these areas. The present day Muniyaras, remains of caves, broken stoopas, cave paintings are all the living proof of existence of such a civilization.

MUTHHUVAN

The poet describes in detail the route of Kannagis journey through the Western Ghats. The poetic description of the beauty of the river chhoorni and the life of people lived in that area gives lot of information about the rich cultural background of the civilization of that time. In the Western Ghats there are peoples who are classified as tribals. There are dozens of distinct tribes on the Tamil Nadu side of the border, and dozens more on the Kerala side. Each tribe is composed of individuals at innumerable settlements in the forest and jungle These tribal groups speak various combinations of Tamil, Malayalam, and pre-Dravidian languages, for some of these groups are considered to having arrived (from Africa?) before the Dravidians.

There is a tribe living in the Western Ghats known as Muthuvans, who claim that their ancestors had left Madurai with Kannagi. If their ancestors had been citizens of Madurai at one time, and had chosen to revert of living in the wilderness, the Muthuvans would not be significantly different physically than other Tamilians. This proved to be case with the Muthuvans who live now in the forest areas on the northern bank of Periyar.

There are a number of Muthuvan settlements in the forest near Edamalyar reservoir. The area south west of Valpara is a beautiful valley with the gushing river Periyar at the bottom. The Muthuvans believe that after Kannagi brought fire down on Madurai, and Madurai was burning, she started to wander away. Some of Madurai's good citizens saw Kannagi and followed her. They took with them the royal musical instruments--drums and flutes, as well as the dead king's sword, ear studs, and bracelet. They played the instruments as they walked away toward the west. Soon the distraught Kannagi became tired, so these people carried Kannagi on their back, thus earning their name, Muthuvans, which means, "those who carry."

The Muthuvans and Kannagi entered the Western Ghats. Deep in the forest, Kannagi instructed them to stop. There she founded their society. She said to them, "Live in the jungle with unity. Treat each other as brothers and sisters. Together, use the resources of jungle to live." She instructed them as to how to organize their first settlement and how to build their first building. How to weave leaves to make roofs. She showed the women how to tie their saris in such a way as to carry their young just as they had carried her. Then Kannagi went inside the first structure and disappeared. However the Muthuvans and their claimed relationship with Kannagi are not mentioned in Prince Ilango Adigal's text.

KODUNGALLOR

The Chera capital was Vanchi near Muzuris. There is strong archeological evidence that the ancient city of Vanchi, capital of the Chera dynasty, lies in the

outskirts of modern day Kodungallurthough historians are divided on this issue. Muzuris was a major port. There were at least five ports on the Malabar coast to which sailors came according to the Greek mariner who compiled periplus of the Erythraean sea. The most important port was Muzuris which stood at the mouth of the Periyar river. The location was where Cranganore (Kodungallore) stands today. The other ports were Kottayam, Tripuithura, Pantalayani near Kollam and Calicut. It was also the capital of Cheraman Perumal, King of Kerala, whose famous palace Allal Perumkovilakam was situated near the great pagoda at Thiruvanchikulam. The area where the palace stood is called the Cheramanparambu. This, along with the ancient Thivanchikulam Temple, the Bhagwati Temple (Where the Bharani Festival is held) and the Portuguese fort are the living proof an old rich civilization and culture existed here. Adding to this religious amity is the fact that the Jews first settled here before moving south to Mattancherry.

Eric Flint and David Drake's alt-history epic --Destiny's Shield-- devoted to real-life Byzantine butt-kicker Belisarius. Everybody's favorite general is leading an outnumbered Roman-Persian force to check Malwa aggression in the east, forced to action by the fiends' sea-borne invasion of the Tigris-Euphrates delta and their subsequent siege of Babylon In this Novel which narrates a historic story of 6th Centuary AD mentions about Muziriz and its King. A relevant portion from the 12 the chapter of its third volume is quoted below:

The viceroy turned in his plush, heavily-upholstered chair and gestured to a man sitting to his right. Like the viceroy, this man was dressed in the expensive finery of a high Keralan official. But instead of wearing the ruby-encrusted sword of a viceroy, he carried the emerald-topped staff of office which identified him as one of Kerala's Matisachiva. The title meant "privy councillor," and he was one of the half-dozen most powerful men in the South Indian kingdom.

The Matisachiva was slender; the viceroy, corpulent. Otherwise, their appearance was similar and quite typical of Keralans. Kerala was a Dravidian land. Its people were small and very dark-skinnedalmost as dark as Africans. Shakuntala's own size and skin color, along with her lustrous black eyes, were inherited from her Keralan mother.

The Matisachiva's name was Ganapati. The moment Shakuntala had seen him, sitting next to the viceroy in his audience chamber, she understood the significance of his presence. She remembered Ganapati. Ten years before, at the age of nine, she had spent a pleasant six months in Vanji, the capital city in the interior. At the time, she had been the daughter of the great Emperor of Andhra, visiting her mother's family. She had been well-received then, even doted uponand by none more so than her grandfather. But, even then, there had been

times that a head-strong girl had to be held in check. Whenever such times came, it had always been Ganapati who was sent to do the deed.

Kodungalloor Cheraman Mosque

Also nearby is the Cheraman Mosque, believed to be the first mosque built by Muslims in India in 644 A.D. The mosque is situated in Methala, Kodungalloor. Legend says King Cheraman Perumal of Kodungallor left for Mecca, embraced Islam, accepted the name Thajuddeen, married the sister of the then King of Jeddah. Before his death Thajuddeen handed over to the King of Jeddah several letters addressed to Kerala Kings seeking their help to propagate Islam. The Jiddah king came to Kerala and met the then king of Kodungalloor who helped the former to convert the Arathali temple into a Juma Masjid. This mosque was designed and constructed based on Hindu art and architecture. It resembles a temple in appearance. The mosque is the first mosque in India and the second in the world where Juma prayers were started.

Kodungallor Bagavathy temple

The Kodungallur temple is believed to be erected by Cheran Senkuttuvan the famous Chera king for Kannagi the legendary heroine of shilappadikaram, a famous Tamil literary work.There is a tradition in Kodungallur that Kannagi ascended here: she has certainly been enshrined here.

The Bharani festival at this temple is famous as there is a congregation of Velichappadus (priests of Devi temples who act as oracles) of different Devi temples. Today, the town is a great pilgrim centre. Bharani festival held in the Bhagavathi temple here is a big devotee draw.

On Bharani day, special nivedya (nectar) known as Variyarippayasam is offered to Devi. This is performed by Adikals( priests). Early morning, the deity would be ceremoniously taken out of the Sreekovil (sanctum sanctorum) and placed on a raised pedestal for public worship. Simultaneously, the temple flag will be hoisted signifying the victory of Devi over Darika(evil). After the bharani day, the temple doors will remain closed for six days. During this period, pooja will be offered only once in a day. On the seventh day when the sreekovil is opened, thousands would have Dharsan (vision) of Devi, Such a darshan is reckoned as most auspicious. The temple here requires devotees to carry pepper along as an offering for the gods.

Kodungallur is an ancient center of Kali worship (Kali is the goddess of Death). In a striking example of how Hinduism enshrines mortals (and story characters), in this area Kannagi came to be perceived and worshipped as an avatar of Kali,

who had been worshipped for millennia before Kannagi's appearance around the second century AD.

There is an open-air shrine on a main street near the central Kali temple. The 'shrine' consisted of an empty space surrounded by a waist-high iron spike fence with some dried flower-garlands on it. The local people say that the idol of Kannagi--supposedly 1700 years old, brought here from the Himalayas--had stood in that space until the recent past.

Inside the Kali temple there is an idol portraying Kali with one breast: because it has only one breast it is identified with Kannagi. Kannagi was led through the wilderness by a Jain monk, she was immortalized in writing by another monk--Jain or Buddhist.

The Kali temple of Kodungallur is famous for a yearly festival. During the rest of the year, its Kali is considered chaste. But during a certain festival, her lewdness is celebrated. People formerly classified as "untouchables" converge to sing graphically and grotesquely sexual songs to the goddess--which she is said to enjoy immensely. The celebrants drink alcohol. They rip their own flesh. They are allowed to "impurify" the temple with their presence. Afterwards, the temple is ritually "cleansed" and all is calm until the next year. The pattern of alternation makes it possible for a single female figure to contain polar opposite qualities; this female is both chaste and vulgar, socially proper and socially unacceptable, clean and unclean.

KALLIL TEMPLE

It is a 9th century Jain temple shaped out from a huge rock in a picturesque surrounding situated 8 miles south of Periyar. There are 120 steps to reach the temple. It is at the top of a hill. The idol of Thirthankaran and Padmavathi Devi is carved on the rock inside the cave. On the top of the large rock the foot print is also seen carved. Now it is administered by a local trust and Hindus worship there.

OLD COINS

From the third century BC to early 9th century AD there is very little written history available. Trade with the west continued at least until the 6th century. Coins of Byzantine emperors up to Justin I have been discovered in Kerala.

Roman coins dating from BC 40 to AD 98 have been recovered from the localities near Periyar. In 1962 Egyptian coins of 7th and 8th century were found in Kothamangalam which is hardly 8 km south of present Periyar from Bhoothathankettu. BHOOTHATHANKETTU.

Incompleted dam by bhoothan New Bhoothathankettu

Bhoothathankettu, is the perfect getaway for the nature freak. Forests to trek in, birds to watch, a river for boating, rapids to shoot, a lake to fish in, and much more, provide the perfect holiday for the nature loving tourist. Tall mountains, a calm lake, the river Periyar and an all-encompassing forest meet at Bhoothathankettu to make it a tribute to nature. Bhoothathankettu is 100 mtr. above MSL and has a very moderate climate. At Bhoothathankettu a nature loving tourist can enjoy a cruise through a tranquil fresh water lake, trek through deep green reverie forest in search of remnants of bygone civilizations, go for an adventure expedition down the turbulent Periyar reenacting the old bmboo-route to Kalady (Etta chengadam), take a cool dip in fresh clean water coming down a mountain where the Neelakoduveli-a life-giving herb- is said to grow and much more. All this is located just 50 km. north east of Kochi and a 35 km. drive from Kochi International Airport.

A myth associated with the place explains its name and how it came about. According to it Bhoothams (evil spirits/ghosts) wanted to destroy the temple at Thrikariyoor dedicated to Lord Shiva. They decided to flood the region by

damming the river Periyar. To do this the Bhoothams rolled down massive stones from the surrounding hills into a narrow portion of the river. Lord Shiva, realizing their intention came up with an ingenious plan to deter them. Ghosts being scared of daylight, he tricked them into believing that morning had arrived. To do this Lord Shiva imitated a roosters crow, the most common announcement of dawns arrival, on hearing which the evil spirits fled, leaving the dam incomplete. Visitors can see the structure downstream from the present dam. Hence the name Bhoothathankettu (fort of the spirits) has been given to this place. Later, this natural topography helped in building a dam here.

The Forest on the right bank of Periyar was the abode of a great civilization at an unknown time in history. The civilization disappeared for reasons not fully known. Nature did leave a few traces of the past glory. The remnants of temples and Muniaras are indicators for historians and future generations to explore the truth and find out the real glory of the civilization. The remnants of the temples, muniaras and the other old structures are of great historical value. Historians are yet to formulate a unanimous view over the same. It calls for a much more serious study and deep research. The above structures are in a very pathetic condition. There is an urgent need to take immediate steps to preserve them before they vanish. Here are the places, which can be documented by historians.

a) Bhoothathankettu Temple

b) Thundathil Temple c) Karimpani Temple (inside the Mahogany Plantations) d) Kariyachiram Muniyara e) Tippus Bridge adjacent to Karimpani forest station f) Muniaras of Moonja g) Poika Temples h) Remnants of the township at Mangattuthotty near Koottickal (partially

submerged by the Periyar Valley Reservoir) i) Temples at Ovungal near Palamattom j) Chelamala k) Thattekkadu Temple l) Muniaras on the Muniarappara near Kuttampuzha. m) The temple at Knacheri n) Temple at Kuttampuzha o) The remnants of Nandagadies seen on the road near Knacheri p) The Nandagadies at Thatteekkad (cemetery) q) The remnants of an irrigation system at Thundathil

CHELAMALAI

On the western side of the Thattekad ferry, and the southern side of the Periyar, a hill is seen. The summit of this hill stands higher than those of the surrounding seven hills, and is not of rock as in the case of the other hills seen in this region, but of earth. The northern side of the hill is steeper than the southern. At present the slopes are covered by teak plantations. This is the Chelamalai.

Ruins of an old temple near Chelamalai

Noteworthy features of Chelamalai are the following:

i) On the southern side, the remnants of a path, around 10 feet wide, cut into the latrate, can be seen at several places. Though there are several breaks in the path due to the forest road passing through the site, it can easily be distinguished. Along the sides of the path, remains of the foundation of a wall can also be seen.

ii) There are several old wells located within a 5 to 6 sq. km. area.

iii) On the eastern side of Chelamalai and on the western side of the Punnekkad - Thattekad road, at the ten km milestone, the exposed portion of an underground structure, resembling a cellar, about six to eight ft. wide and ten ft. long is seen. One side of it is a laterate wall while the other three sides are granite. Only the top of the vertical stone slabs are visible, the rest being buried in the ground. In the middle of this structure, portions of granite slabs, vertically sunk in the ground, are seen. This could have been a tomb megalithic era. During a recent ditch-digging exercise by the telephone dept., the side of this road opposite to the above-mentioned structure was dug up. Exactly opposite this presumable tomb, were found several large earthen jars or pots. Called Nanangadis, these are burial containers for people, used during the BC 2000 to AD 500 period. The pots, all except for one were in pieces, the exception having been intact as the workmen had dug around it exposing only half of the jar in

the ditch. The jar was around 4 feet high with an approximate mouth radius of 25 to 30 cm. The jars had overturned rims that had some sort of simple, regular design on them. This area could have been a cemetery, as the Nanangadis were found in perfect rows, of the Cheras who lived in the Chelamalai region.

iv) On the north western side of Chelamalai a stone-paved path, six ft. wide, from the top of the hill to the river at the bottom, is seen. This path has steps in certain parts, and both sides are packed with uncut stones.

v) From the top of the hill along the southern side, remains of a pathway, 15 to 20 ft. wide, built with stone packing on both sides is seen. Remains of this veritable road stretching for about half a km can be seen.

vi) At the top of the hill, remains of large compound walls like that of a fort, surround the summit of the hill in concentric circles. Uncut sandstones lie scattered all over the hill, giving the impression of massive destruction, natural or otherwise, of the construction that was presumably here.

Local people inform that several years ago this area was ploughed - using elephants- in search of treasure. In the process the ruins in the area were disturbed, most likely destroyed completely, due to the ignorance of the treasure-seeker, of the historical importance of the area. The area has undergone teak planting and several other agricultural activities. During the course of farming all the structures would have been demolished for planting teak and other intermittent crops like ginger, tapioca, paddy etc. Hence all the structures would have disappeared. The people who have farmed here have seen remains of wells, building foundations, roads etc.

Chelamalai is also believed to be the Vanchinagaram or Vanchi of AD first century, which was the capital of the early Chera Kingdom. The ruins of roads, pathways, wells, fort, cemetery etc. lead towards this conclusion. The central location of Chelamalai also makes it a suitable site for a ruling capital. The ruins of several temples located within a 10 km radius of Chelamalai clearly indicate the importance of the area and the human population that once existed here. What reason can be there for the signs of such a massively populated area other than it being a centre of some sort, and coupled with the extensive fort complex on the hill it implies this region was a capital.

Presently the location of Vanchi is a highly disputed question. The answers range from Karavur near the banks of the Amaravati in Tamil Nadu, to near Kodungalloor, to Thrikariyoor near Kothamangalam. The noted historian V. Kanakasabhai states that present-day Thrikariyoor is the location of Vanchi, but according to the `Pathitipathu (a famous anthology of Tamil poems of the Sangam age) VI.3, Vanchi is situated on the summit of a tall hill encircled by

forest. In view of the above information why not Chelamalai be a viable candidate for the location of Vanchi. Moreover it is close to Thrikariyoor thus not completely denying Kanakasabhais theory either. A detailed investigation and study of the area is required. Each stone found in Chelamalai will probably have a story to tell of a bygone era.

MUNIYARA (Dolmen)

Muniyara or Megalithic Monuments, MEHG uh LIHTH ihk, are structures built of large stones by prehistoric people for burial or religious purposes. The word megalith means large stone. The stones may weigh from 25 to 100 short tons (23 to 91 metric tons) each. Megalithic monuments can be found in various parts of the world. The best-known ones are in Western Europe and were built between 4000 and 1500 B.C. Many megalithic structures served as tombs. Some of these tombs had passages. Other tombs, called dolmens, consisted of a small, simple chamber. Such tombs have been discovered in many parts of western and southern Europe.

Single, erect stones are called menhirs. A monument composed of menhirs arranged in a circle and surrounded by a bank of earth and a ditch is called henge. The most famous henge, Stonehenge, stands near Salisbury, England. Menhirs were also arranged in parallel rows called alignments. Elaborate alignments near Carnac in northwestern France extend over 2 miles (3 kilometers).(Courtesy: The World Book Encyclopedia Vol. 13 Page 384.)

Several such structures are found in many parts on the banks of Periyar. The famous ones are seen at Marayoor, Kuttampuzha, Thattekad, Thundathil, Poika and Karipani.

MARAYOOR CAVE PAINTINGS

Marayoor is situated near Aana mudi from where a tributary of Periyar starts its downword journey to the Arabian Sea. Marayoor is on the path existed in the olden days from Kodungallor to Madurai which was used by Kannagi after fleeing from the burning of Madurai in her anger against the then Pandiyan king. There are three rock painting sites identified in the surrounding areas of Marayoor. As these sites are not protected the paintings are getting damaged. These are all world Historical Heritage Sites and to be saved from further damage.

1. Attala.

This is situated near the village of Kavakudi in the west part of Marayoor Township. About 94 painted motifs are visible. It is on the surface of an

inwardly curved massive rock dramatically situated facing east. It is a rock shelter over looking the valleys of picturesque tea estates. This place is 1500 meters above sea level. Except a few human and animal figures most of the paintings are abstract designs. Scholars have analyzed the pictures and identified historically useful evidences about the type of ammunitions used by the Stone Age people. One of the paintings is the pose of a man chasing an animal with a stone chisel with handles. Lot of studies on the basis of these paintings was done in the early years of the past centaury by European planters of Munnar.

There is a cave near this rock which is a short cut to the bottom of the rock. But now it is not passable.

2. Ezhuthu Guha

This is situated in the Koodakavu Sandalwood Reserve Forest at Marayoor at an elevation of 1000 mtrs above sea level. About 90 painted motifs is visible there. This is the most important rock art site so far identified in Kerala. It is a painted rock shelter.

3. Kovilkadavu

Dozens of Muniyaras (Dolmens) around the area of an old Shiva Temple at Kovilkadavu on the banks of Pambar, and rock paintings on the south western slopes of the plateau overlooking the river are still exist. About 10 motifs could be seen there. The Muniyaras are easly visible from the main road to Kovilkadavu.

ARRIVAL OF CHRISTANITY

Apostle Thomas

St. Thomas, the disciple of Jesus Christ, is believed to have landed in Kodungalloor (formerly called Muziris) in 52 AD. The St. Thomas Church established by the apostle houses holy relics from the olden days. Some historians say, St. Thomas the Apostle who arrived at Malainkara (near Kodungallor/Cragnanore) in AD 52, had established a Church at 'North Paravur' (then known as 'Kottailkavu'). This place is located just a few miles south of the ancient port of Kodungallor. Historically, N.Paravur is one of the most important centre of Christianity in Kerala. Through the centuries many important events had occurred at this place.

Knai Thoma

The Nicene council created four Patriarchs according to four corners of earth and defined areas of authority for the first time. They were, Patriarch of Rome, also recognized as the first among the equals solely because of the preeminent status of Roman Empire, Patriarch of Alexandria, Patriarch of Constantinople and the Patriarch of Antioch who had authority over the entire east. Jerusalem bishop was conferred honorary rank as the fifth Patriarch recognizing the preeminent status of Jerusalem as the place of redemptive activities of the Lord. The practical aspect of this creation was also to break tie situations in case of disputes when the council was in progress. Subsequent synods ratified the decisions of the Nicene council and decided that no one shall alter decisions of the Nicene council. Thus obedience to the Nicene council is mandatory and basis for all future doctrines. Historians agree that creating the Patriarchates was not altogether a new invention of the Nicene council but ratification and authentication of the practices and privileges locally existed until then at various places. Within twenty years from then the Patriarch of Antioch and All the East, he took prompt action to stabilize and improve downtrodden conditions of Malabar Christians which itself is sufficient proof that he was legitimately concerned about the welfare of the Indian flock under his care. There was a seasoned trader called Knai Thoma who had visited Malabar Coast several times for business. Knai Thoma expressed willingness to migrate to Malabar. He felt it expedient to escape persecution from Sapor II, Persian King. The Patriarch advised Mor Ouseph, bishop of Edessa to accompany Knai Thoma to Malabar. Knai Thoma, the bishop, two priests, two deacons and 72 families comprising four hundred members landed in Kodungallor in AD 345.

Mor Ouseph, bishop of Edessa

Some recent writers discredit the Syrian migration of Knai Thoma as a way to escape persecution. The chief idea was to uplift the dwindling Christianity and he did it in compliance to the request from the Patriarch. This is a golden landmark and turning point in the history of St Thomas Christians of Malabar. Knai Thoma presented valuables to the King Cheraman Perumal. King Perumal was well pleased with the newcomers and gave them freedom and many civic honors. Perumal had no difficulty to recognize the familiar face of Knai Thoma. A document written in 1604 and preserved at the British Museum says, Perumal personally greeted Knai Thoma at the port and out of respect conferred his own name on him. The King conferred 72 honors written in copper plates to Christians. Thus for the first time St. Thomas Christians were free to worship, preach and enjoy equal civic liberties. From then onwards St. Thomas Christians were known as Syrian Christians.

JEWES

Because of the seas on both sides, ancient Kerala had many ports such as Mussiris (Kodungalloor), Kochi, Nelkanda (Niranam), Kollam, etc. The waters near the shores of Kerala has something special called "Chakara" (mud-banks). These are hard mud-rocks, but when ships hit them, they (ships) do not get broken or sunk. Instead they are helpful for the ships to anchor nearer to the shores/ports. This is very unique to the shores of Kerala. (May be a proof that Kerala is a land born out of the seas, by some force like earth quake!) Kerala was very famous for the spices like, cloves, cardamoms, nut mug, cinnamon, etc. and Kerala was the only place in the ancient world where black pepper (known as 'black gold') used to grow. So, people from many different countries such as, Phoenicians, Egyptians, Greeks, Arabs, Jews, Romans, etc., used to come for trade and many were living in Kerala for convenience. Rome had their wear-

houses guarded by their soldiers in Kerala. (It is known that it was in fashion among the Romans to keep black pepper on the dining table.) Jewish contact with Kerala dates back to 973 BC Historians say that the first Jewish settlement in Kerala was soon after the Babylonian conquest of Judea in 586 BC and was under the leadership of Joseph Rabban. The Jewish temples in Kodungallor, Mattancherry near Kochi, Kollam, etc. are some of the silent proofs of this. The traveller Pliny has described the port Muziris in his writing. He mentions a brisk trade between the Cheras and Rome during the first century A.D. King Solomon's ships used to anchor in this international port of the ancient world. "Once in three years came the navy of Tharshesh (Solomon's) bringing gold and silver, ivory and capes and peacocks". says the Book of Kings in the Bible. Kodungallor, the latter-day name of Muziris, with its natural port attracted the Romans, the Chinese and the Arabs. They came for the black gold of that time - Pepper. And the southern most part of India, Kerala had it for all of them

CONCLUSION

The story of Kannagi gives lot indications about the presence of a rich culture in the banks of river Periyar in the later centuries of BC and early centuries of AD. There is ample living proof of such a civilization in this area. They are the Muniyaras, Marayoor cave paintings, Kallil temple, Chelamalai, historic places of Kodungallor, numerous temple ruins in the forest areas of Thundam and Thattekkad areas, several caves, remains of boundary walls and house foundations sighted inside the forest etc. The presence of Muniyaras and Kallil temple give an indication of the presence of a strong Jain and Buddhist community in this area. Christanity and Islam came to India through the port of Kodungallore. Kalady, the birth palace of Sankaracharya, the greatest Advaitha Philosopher is on the bank of Periyar. So Periyar is Indias Gateway of Religion and civilization.

So River Periyar has witnessed several historic events. It can tell you the stories of our forefathers. But do we have the patients to listen to it? The historic remnants are not being protected. They are being thrown away by either by unscrupulous people who do not know its importance or by Government itself by converting rain forests to teak plantations. Remnants of the township at Mangattuthotty near Koottickal is partially submerged by the Periyar Valley Reservoir. Chelamali was ploughed using Elephants in the course of hunting for treasures. The temple remnants and ruins were thrown to Periyar valley lake by tongiya contractors. Palamattom temple was reconstructed. The huge slabs of Muniyaras are being taken away for road construction and culverts. All these are happening because Government is not recognizing the importance of these historic sites. When ever the authorities are approached for its

protection the answer is the cold face of bureaucrats who are living in a different world.

Those sites are worthy to be excavated. Evidence of another civilization as old as Harappa and Mohanjadaro are hidden under it. They are getting damaged due to increased human activities. They need to be declared as World Historical Heritage Sites. Who is there to take initiative? Or is it because if these evidences are brought to light it will prove that what has been taught so far as history is wrong?

(Acknowledgements: Some of the information and photographs contained in this paper is collected from various publications in the Internet and the uncompleted research work conducted by late P.K. Jacob, my beloved Father, about the historic background of our native place when he was heading a team appointed for that purpose at the time of the Diamond Jubilee Celebrations of Pindimana U.P. School, Kothamangalam the oldest Educational institution near Bhoothathankettu. Also included are the photographs taken during the history tour conducted by Bhoothathankettu Ecotourism Development Society (BEDS) to various historically important sites mentioned.)