It is regarded as the first travelogue in any Indian language. It was written in the 18th century [1] but then forgotten, being re-discovered in and first printed in by Luka Mathai Plathottam at Athirampuzha St Marys Press in the year Varthamanappusthakam postulates that the foundation of Indian nationalism rests on the basic principle that India should be ruled by Indians. Long before the debates on nationalism shaking the intellectual circles of Europe, Asia, and Africa, Thoma Kathanar vehemently argued that foreigners should be kept away from India and that it should be ruled only by Indians. The history of travelogues in Malayalam is short but exciting and absorbing. The first work in the genre Varthamanappusthakam was written by P.

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It elaborates all that happened after the death of Florence including the journey of Malpan Cariattil and Cathanar Paremmakkal to Europe with the events connected with it and ends with their return journey until they sighted the island of Ceylon.

He was ordained as a priest in and was the pastor of a few churches including his native church at Kadanad. Up on return, Paremmakkal resided at Angamali. In , the representatives of all churches assembled at Angamali and executed the famous Padiyola.

All their grievances beginning from the death of Mar Abraham is addressed in Padiyola. They asked the Queen of Portugal to nominate Paremakkal as the archbishop, and in case the Queen did not agree, they decided to re course to Chaldean Patriarch. In due course, the Carmelities got assurance from Portugal through Rome that Paremmakkal would not be made archbishop. He moved to Ramapuram towards the end of his life and administrated the Church from there.

He died at Ramapuram on March 20 th On March 26 , the body was exhumed and the remains were taken out and deposited in the wall of the sanctuary of old church at Ramapuram. No native was appointed as his successor and was followed by Carmelities. They alleged that their priests were treated so badly that even one was killed at the instigation of the Vicar Apostolic. Those under the Archdeacon were ruled by the successors of Mar Thomas I.

After many deliberations at different places, the Malabar Church assembly resolved to send a delegation to Rome. They were authorized to do anything appropriate for the good of the Malabar Church. The main concerns were reunion with Mar Thomas VI and matters concerning the Arch diocese of Crangangore which had remained vacant. Two boys were also sent with them to be admitted to the Propaganda College, Rome.

The delegates, the two boys and several others traveled through land visiting Periamala and Chinnamala, and finally in search of a ship in any of the ports at Coramondal Coast. They took a Portuguese ship at Chinnapattanam near Madras.

Then they went to Bahia in Brazil. From Bahia, they reached Lisbon in Portugal, where they submitted their petition to the Queen of Portugal. Then they went to Genova and from there, to Rome. Their journey to the destination took more than a year. They submitted to the Pope in person: the profession of faith of Mar Thoma VI, and his petition, and their own petition. There were many enemies who were mighty and powerful.

However, the Portuguese government took an interest in the matter. While in Rome, both of them were able to revoke the nomination of Carmelitie John as the Vicar Apostolic of Malabar in place of Francis Sales, who was advised to resign in Cariattil and Paremmakkal returned to Lisbon from Rome.

In Lisbon, Cariattil was nominated and consecrated as the Archbishop of Cranganore in The enemies and difficulties only increased after this. On their way back home, they stayed in Goa where Mar Cariattil died. The Introduction is written by Dr. Placid J Podipara. The history section include subsections for 1. Home and Habitat 2. Early History 3. Liturgy 4. Hierarchey 5. Gate of All India 6. Administration 7. Privilages 8. The Portuguese 9.

Bishops- Goan Councils The Archdeacon Dom Menezis in Malabar Diamper On what happened at Verapoly after the death of Msgr. That by virtue of the invitation of the churches assembled at Alangat all the churches of Malabar assembled at Angamale III. On what happened after the assembly at Angamale had begun the deliberations IV.

The church assembly of Edappalli takes its complaints to the representatives of the churches assembled at Angamale V. On what happened after the Padres had arrived at Angamale VI. On what happened at Angamale after the Padres handed over the Padiola to the representatives of the churches and before the assembled took leave of each other.

On what happened at Angamale after the blessing and the banquet.. On what happened after Francis Sales.

On what happened after the bishop was made to stay at Alangat X. On what happened after the civil authority had heard of the solemn conducting of the bishop from Verapoly to Alangat XI. On Udayagiri and what happened after reaching it. On Thuthukkuti and on what happened there. On what happened after our departure from Tharankanpati …. On the ship and on the efforts we made to embark …. On what happened afterwards until we embarked … XXVI. On what happened after we had embarked….

On what happened after the archbishop had received us XXX. On what happened after this …. The reasons why the six points mentioned above were included in the petition XXXV. On the arguments that we added to the petition. On the city of Genoa and on the letter of Padre John of St. Margaret XLI. On how Padre John of St.

On what happened after we had reached the town Livorno XLV. On what happened when we were in Sant Antonio and on our going to the Propaganda to live there and on our petition to the Pope ….. That letters were received from Portugal in consequence of the reports concerning our experiences in Home L.

On what happened after Padre John of St. Margaret had reached Genoa and how he was impeded from proceeding to Malabar LI. On how Cardmna1 Antonelli the new Prefect of the Propaganda concluded our affair…. On what happened after the Cardinal had given the final decision about our case..

On the Propaganda… LIV. On what happened after we had left Rome LVI. Starting from the city of Ancona we reached Genoa: on what happened thereafter. On what happened after we had reached the shipbuilding yard called Arsenan LX.

On what happened to our affairs while the above mentioned events were taking place LXII. On what happened after Padre Cajetan had known we were managing our affairs ourselves and on the direction our affairs were taking LXIV.

That the Malpan was nominated archbishop and on what happened after this LXV. On how the archbishop went and expressed thanks to the queen, to the king and to the ministers LXVI.

That our friend Mesquita visited the archbishop the next day and that the archbishop going with him to visit the Viscount a second time removed all the obstacles created by Padre Cajetan, and on what happened after this… LXVII. On what happened until the arrival of the credentials from Rome: that the credentials were given to the archbishop LXX. On the consecration of our archbishop and on what happened after that LXXI.

On what Padre Joseph de Soledade, the bishop of Cochin and the missionaries who work in Malabar wrote about us. On what happened to our cause after the adverse reports of the bishop of Cochin and of the missionaries had arrived LXXIV. On what happened after this regarding the case of Mar Thomas…. That after having made all the preparations we took leave of the queen and of the others, and what happened afterwards LXXVII.

On what happened after we had reached this house. The book as it stands is incomplete. But these documents have come to us through other sources. The Varthamanappusthakam was widely read in Malabar. During the troubled times between and it was proposed to read a chapter of Varthamanappusthakam, every Sunday after the Holy Qurbana. Three Carmelite vicars, in a synod held at Verapoly in , condemned the Varthamanappusthakam. The reading was forbidden and a circular was issued.

The Roman Archives has a communication from Carmelities which demands banning the book.


Christianity in Kerala






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