Kappiri Myth of Fort Cochin (BLAC001)
Kappiri Myth: a living
remnant of Luso–Dutch encounter in Cochin
Dr Edward A Edezhath (edward.edezhath@gmail.com)
Cochin is
a fascinating land. People from all over flocked to it from time immemorial.
This was true when in the Middle Ages famous Italian traveler Nicolas Conti
said “If China is where you make your money, then Cochin is surely the place to
spend it”[1].
And it has not changed even now. For a recent art and culture extravaganza, the
first of its kind in the country, Cochin was chosen. And people flocked to it
in large numbers. Whether to live here
or not people from far and wide buy up apartments in Cochin. A recent survey said 55.4 million sq. ft. of living
apartments and 6.3 million sq. ft. of commercial buildings were built in Cochin
in the past 10 years[2].
Do people flock to this place because of its commercial or industrial
prospects, or for its scenic beauty? More than all this this ancient city has
some intriguing cultural magnetism. Mixed with complex history, alluring landscape
and hidden cultural nuances, Cochin attracts people from far and wide. Cochin
also has special spots of historic and cultural significance coupled with an
assortment of legends and myths. Kappiri Myth is surely a most curious among
these.
Like all myths Kappiri myth is also a strange mixture of history and imagination,
truth and superstition. For an academic enquirer a myth poses an interesting
enigma impelling one to search after historic, socio-cultural and psychological
under-pinning. Like art and cultural traditions, deep rooted folk beliefs
called myths also refer to some of the deep-set realities in the respective
community. Kappiri myth has something
unique to unravel about Cochin, a strange mixture of ancient and modern,
beckoning the curios mind to delve deep into the ethos and culture of this
fascinating land.
1. What is Kappiri myth?
In Malayalam ‘kappiri’ (also spelled as kaappiri) is a black one or one with an
African origin[3], as in
the title ‘Kappirikalude Naatil’ by S
K Pottekkatt. The
origin of the word could be ‘cafre’ from Portuguese and Arabic. In and around
Cochin the common man holds this strange myth that there are legendary
‘kappiris’ sometimes called ‘kappiri muthappan’ who are good spirits that guard
treasures buried in certain backyards or cellars (Mal. nilavara) of the age-old bungalows of this ancient city.
These Kappiris are
thought to have come from the African continent along with the Portuguese
tradesmen that came to Cochin in the 16th and 17th
centuries and worked as their faithful slaves. The masters amassed much wealth
through trade and plunder and Cochin, being their proud commercial capital,
housed much of these treasures. A turn of the tide came when eventually a new
colonial power put up serious challenge to the Portuguese supremacy in the
second half of the 17th century. Even when other Portuguese centers
fell to the Dutch, Cochin fort remained seemingly invincible. But after well
schemed strategy and fierce bombardment the fort finally fell to the Dutch in
early January 1663.
Before the evacuation the
Portuguese buried the treasures in safe places and the guardianship of these
was committed to the consenting, slain African slaves. They have consented to guard the treasures
until the rightful heirs come to claim them. The popular belief is that there
are places in the ancient parts of Cochin where Kappiri spirits are guarding
treasures to this very day.
Even after 350 years
Cochin vividly preserves recollections of those fateful stormy days, through
word of mouth, written literature and most powerfully though the deeply rooted
myth of the Kappiri. More than the content of the myth, its endurance and
prevalence speak volumes on the cultural impact of those transitions on the
psyche of the land.
2. What does history say?
If you look into the historic
accounts by the Portuguese, the Dutch, the English or even by the local
academicians, there are no serious extant records of the bequeathing or safe
keeping of valuables that the myth speaks of. Nor are there any related stories
on the role of the slaves in any related matters. Yet the strong undercurrent in the form of
folk stories goes on.
The myth revolves around the loyal
servants of the Portuguese from the African continent. In this connection it is
interesting to note some scattered references to such servants in the
fascinating account of the first travel of the famous Portuguese explorer Vasco
da Gama. The Journal of the First Voyage of Vasco da Gama 1497 – 1499 is
attributed to Alvaro Velho[4]
who travelled as part of the 150 strong Portuguese team that embarked on their
Indian expedition on July 8, 1497 from Lisbon and reached Calicut on May 20,
1498. The “Muster-Roll of Vasco da Gama’s Fleet” does not directly mention the
list of African slaves. But the journal writer, while narrating the fleet’s
contact with Mosambique (Moçambique) speaks of the slaves. As per his entry the
day was the 24th of March (1498), the eve of Lady Day.
After dinner we started in our boats, in the hope of
being able to make a few prisoners, whom we might exchange for the two Indian
Christians whom they held captive and the negro who had deserted. With this
object in view we chased an almadia, which belonged to the sharif and was laden
with his chattels and another in which were four negroes. The latter was
captured by Paulo da Gama …. The negroes we took on board our ships.[5]
Slavery was the order of the day in
those periods of colonial rule and slave keeping was an accepted practice for
the colonial powers as well as for the rulers of India. “The Portuguese after
their discoveries in the coastal regions of Africa beyond the River Snegal,
started to derive much profits from the newly found lands by selling slaves
from there”[6]. During
the period in question that is in the 16th and 17th centuries, intercontinental
slave trade must have been in its nascent form. The numbers of slaves that the
Portuguese possessed were small in number[7].
But by the end of the 18th century the volume of trade seems to have
increased considerable and by 1790 the slaves exported from Africa by various
European traders totaled 74,000[8].
Perhaps a reasonable conclusion of the situation of master – slave relationship
of the times can be that, firstly, slave trade was prevalent and furthermore
due to the small volume there could have been greater personal attachment
between both the sides. Some of the later imperial orders against the practice
of slave trade and exhortations against it from religious corners also hints at
possible mellowness in the whole matter.
Now to speak of the background of the
fateful turn of events: By mid-17th century Portuguese dominance was
waning in different parts of the world and the Dutch power was on the rise.
This was true of South of India as well. By December 1661 the Dutch defeated
the 7000 strong Nair force and the Portuguese contingent in Quilon. In January
1662 the Dutch moved to Cranganor (present day Kodungalloor) defeated
Portuguese under the command of Urbano Fialho Fereira. The victors moved to
Cochin in February 1662 and the fleet landed outside the town. The resistance
by the Nairs were repulsed. They lay siege against the Portuguese fort, but the
siege had to be lifted in March due to want of men and materials. With
increased reinforcements the Dutch returned to Cochin in October, and terms of surrender
were communicated to the Portuguese. But the Commander Ignatio Sermento refused
to cooperate. The first attack was repulsed. In the second attempt, made
simultaneously on three points, the Portuguese commander surrendered and agreed
to the terms and conditions.
Sreedhara Menon says, “The attack
lasted for eight days and nights. On the
9th day, January 6, 1663, Cochin fell to the Dutch”[9].
Danvers[10]
details the background as well as the terms of the treaty which was concluded
on the 7th of January 1663. It said, “all artillery, merchandise,
victuals, movable and immovable goods, slaves … handed over to the said
commander”. Danvers further mentions that, “As most of the valuables had been
previously removed by the Portuguese from Cochin and sent to Goa, the Dutch did
not find much valuable booty within the city”[11].
It is evident that history books
don’t speak of any safekeeping of treasures after the conquest of Cochin nor of
the fate of the African slaves. But they surely narrate fierce battle waged at
the historic port town and its historic turn of tide determining the subsequent
history. But strangely the battle is still talked about in Cochin primarily in
connection with the Kappiri myth and the details of the war of nations narrated
by the common man to substantiate the details of the myth.
3. Prevalence
of the myth among the people
Though the historians may dispute
the veracity of content of this folk belief it is interesting and informative
to gauge the rootedness of it in the psyche of the land. Over the years
specific places have been identified, quasi-religious practices have emerged,
and a variety of customs and beliefs have evolved out of Kappiri Myth.
In the recently concluded art
extravaganza, Kochi-Muziris Biennale Portuguese muralist, Ricardo Gouveia known
as Rigo 23 had his installation named “Echo Armada” commemorating the myth of
the Kapiris in Cochin[12].
Many of the art critics found it most interesting due to the mythical and
historic moorings of this work of art.
In Mattancherry which is the old
trading center and the ancient commercial section of Cochin there are a number
of curios places called ‘Kappiri Mathil’. “The legend of the ‘Kappiri’ smoking
a cigar, resting on a wall (Kappiri mathil) and safeguarding the treasures
hidden by their masters has been doing the rounds for almost 350 years”[13].
K J Sohan a history enthusiast mentions in the report that there are about 20
such walls in Mattancherry.
Anglo Indians in different parts of
central Kerala speaks vividly of this protecting spirit called Kappiri.
"In different parts of Kerala Anglo Indians of the previous generations
have said to have seen 'Kappiri Muthappan'. Kappiri Muthappan appears as a male
spirit wearing coat and suit and smoking cigar and shaking chains. He appears
on full moon days”[14].
There used to be a custom of offering 'puttu' (steamed rice-flour preparation)
and kaldo, in order to keep the Kappiri happy. ... The Anglo Indian housewives
of the earlier generation, when
preparing puttu and steam fail to come from the steaming tube, would say that
Kappiri muthappan is sitting above the steaming tube. If they promise to give
puttu and kaldo, kappiri muthappan would move away and puttu would be cooked
well. Anglo Indians of various localities also have stories of Kappiri visiting
in dreams and offering treasures.
In brief, Kappiri Myth is of much
wider ramifications and have grown into a popular cult of complex implications.
In some places it has grown into even a form of religious practice called
“Kappir Muthappan thullal”[15].
4. The Celebration of the Myth in
literature
Perhaps the most widely known fictional work that delineates Kappiri
Myth is Ora Pro Nobis, a Malayalam
novel by the famous Cochin based writer Ponjikkara Raphy published in 1981.
The incidents of the novel are placed during 1750s and the family
history of Ambrose for about 115 years before 1750 has been integrated into this
highly evocative narrative. The thoughts and perceptions of the fifteen-year-old lad Vella (White) Ambrose forms the principal part of the narrative. 87year
old Chinna Ambrose controls the flow of narration. The accounts about the
suburb of Cochin where they live, their neighbors, their ancestors and their
history are all portrayed through the conversation between Vella Ambrose and
Chinna Ambrose.
The background depicts the 16th and 17th centuries which marked the
advent of Portuguese in the western coasts of India, their rule, and their mass
migration after the Dutch conquest. The novel consolidates incidents following
the Portuguese migration. They buried their entire wealth in the form of gold
and other costly jewels in secret places and ensured safekeeping of all these
for their descendants. They made sure
that the spirits of their slaves would guard these treasures until their
offspring came and claimed it. Negro slaves were sacrificed to become the
guardian spirits of these treasures. They had been working as guards, carriage
drivers and rowers for the Portuguese masters.
In the second chapter of Ora Pro
Nobis Rafi gives a vivid description of the sacrifice leading to the
creation of the Kappiri Muthappan[16]:
After the 6th of January 1663. / The Lanthans (Dutch)
took over the forts and ammunition of the Portuguese who had been defeated in
the battle. The Dutch soldiers stood guard in front of the bungalows of the
Portuguese nobles. They began to demolish the store houses, seminaries, press
and churches that survived the arson and started looting them. Officials of the
Dutch company gave out orders that all the Portuguese should immediately board
the ships to go over to their native land or to Goa which was under their
control. Lanthan soldiers made declarations all over the land with the
accompaniment of drum beats that the Portuguese should take away no goods
except their dress and other articles of dire need.
And days and nights! …/Amidst this was the end of
Grandpa Ambrose. 13th January 1663. It was night time, the end of Grandpa
Ambrose, an end in utmost secrecy, an end like slaughter!
The end of Grandpa Ambrose, voluntarily submitting himself
to become a protecting ghost, while secretly burying the treasures of the
Asveres knights, full of gold coins, gold bars, and diamonds, under the earth.
The end of Grandpa Ambrose with a solemn oath that he would protect the
treasures of Asveres family who had placed all their love and trust in him and
further more he had loved and revered them more than himself.
Throughout that day it was fasting and prayer for the
Asveres family After the demise of Capitan Acheco and the sons Isabella Missi
and the daughters had worn only black dress of mourning. All of the had worn
long sleeved white jackets over their black dresses. That day’s supper was
prepared to have it along with their loyal servants. Like Jesus washing and
kissing the feet of the disciples during the last supper Gradpa Ambros washed
and kissed everyone’s feet and then served food to everyone and sat with them
to have the supper.
After the supper there was a small prayer, the litany
of Our Lady. After that Isabella Missi the widow of Acheko Asveres placed a
golden rosary with 53 beads and a crucifix around the neck of Grandpa Ambros.
“Dearest son, I entrust everything with you. May Jesus Christ lend you
strength! From this day on you are the guardian angel of the Asveres family.”
She said this in a quiet voice. Praise be to Jesus Christ! Praise be to Jesus
Christ! Grandpa Ambrose sang aloud lifting both hands like wings.
After this, in utmost secrecy those who had already
been selected moved on to a predetermined place. In great secrecy the treasure
was buried deep in the earth and Grandpa Ambrose was slain. It is recorded in
the family history that his wife and only daughter were taken to Portugal with
Isabella Missi and her daughters.
The interesting and pathetic incident
narrated here is the offering of the bloody sacrifice of the first-generation
Ambrose with his full consent on January 13, 1663 A.D. at the age of 33 like
the crucifixion of Jesus Christ in his 33rd year. Of course, this was done by
the Portuguese for protecting their valuable treasures earned in this land which
was buried secretly just before their mass exodus from Cochin.
It is the firm belief of Chinna
Ambrose who is the grandson of Ambrose (first) that he and his grandson — the
present young Vella Ambrose and others who will follow after them should not
disclose the place of the hidden treasure up to the period of the seventh
generation when the real owners of the treasure, the Portuguese, will come
again to claim it according to a record of the family history.
The novel ends with the demise of
Chinna Ambrose while praying the litany with its response ‘ora pro nobis’ along
with the family members, but with a broken heart as his elder son Michel
attempted to kill him a few hours ago since he did not disclose to him the place
where the treasure was hidden. As the young Vella Ambrose take over the recital
of the litany from his grandfather, we realize that a new generation of
protectors is born.
Another very interesting narrative
that depicts Kappiri Myth even more in detail is 2008 English novel Maya[17]
by Cochin born Swiss settled George Thundiparambil. Kaappiri (spelt as such) is
the central character of the novel who retells the almost 500 years of history to a young girl Maya of
contemporary times that he meets at Fort Cochin.
In 1498, Vasco da Gama, a Portuguese
adventurer and seafarer, sailed from Lisbon to Kozhikode, inaugurating the era
of European colonialism in India. During the journey they capture a young
African native, Lam who becomes the personal slave of the Captain.
Kappiri, this African slave-warrior
uprooted from his homeland by Gama, is destined to prove his worth and work out
his salvation in an alien land, fighting alongside Duarte Pacheco Pereira in
Fort Kochi, evangelizing with Francis Xavier, supping with Luiz de Camoes in
Goa and befriending a Brahmin tantric who promises him liberation from the
cycle of birth and rebirth. Set against a background of political and religious
intrigue in modern day Fort Kochi and Kerala, where plans are on to celebrate the
500th anniversary of Gama’s coming, this is also the tale of Kappiri’s journey
towards redemption.
The short narration about the incidents of 1663 is in
the section called Ajay and it reads as follows:
The enemy pounded the fort walls incessantly. News finally
arrived the new faction had taken over the Kochi throne. Cries of desperation in
the Portuguese camp were drowned in the boom of the cannons. It was then that
Estevao came down to the cellar.
‘Ajay, the time has come to prove your loyalty to the
Gonzago house-hold by protecting our family treasure. The treasure hidden in
the small room belongs to my little child Maria. She will come to claim it from
you one day and you will have to oblige. I have to kill you now, here, so that
you will always be here to protect the wealth.’
He bowed down to his master and stretched his neck.
Estevao raised his sword and brought down the sharp blade. The head rolled down
and the body shuddered a few times as blood oozed out of it.
Ajay experienced death as a mild shock, especially
when he saw his own head rolling on the floor. Then it all came back. … It then
became apparent he had become a spirit without a body. He had become pure mind
but a mind with a memory, so he could feel and move about as he wished.[18]
In Maya the Kappiri Myth takes a new turn, with the guardian spirit
watching over history and at times being reborn to play his role at different
stages. But basically Kappiri in Maya also is the guardian spirit. He sits on
the wall of the Dutch Cemetery of Fort Cochin hiding the Portuguese treasure often
in a leather bag inside Van Dyke’s gravestone in the same Cemetery.
The fast-paced narrative is woven
around Kappiri’s need to put into words all that he has seen and felt. The real
and the imaginative combine to evoke a sense of the depth of time, the sorrow
of memory, the beauty of the moment and the vastness of individual
consciousness. The novel ends with Kappiri effecting his own personal moksha by
bringing to light his own history.
5. An assessment of Kappiri Myth
Kappiri Myth of Cochin has two
significant aspects. One is the belief in a protecting spirit, the spirit of
Kappiri that continues to fulfil its duty of safekeeping of the buried
treasures of its erstwhile masters. The other is its historic connection with
certain of the 17th century events, when the Portuguese masters of
Cochin who had been there for the past one and half centuries were vanquished
by the new entrant Dutch power and the consequent socio-political developments.
The first aspect of safekeeping,
protecting spirit has many parallels in numerous communities and cultures. Most
of the tribal communities are familiar with a protecting deity. In the Catholic
Church and various other religions the concept of a ‘guardian angel’ is widely
prevalent, as the Catechism of the Catholic Church says, “From infancy to death
human life is surrounded by their watchful care and intercession. Beside each
believer stands an angel as protector and shepherd leading him to life”[19].
The legendary griffins have widespread following in different cultures. For
Greeks Griffin was a “fabulous bird of Gk. Mythology with head and wings of an
eagle, body and hind quarters of a lion, believed to inhabit Scythia and guard
its gold”[20].
Examining the deep rooted and ever amplifying
belief in the protecting Kappiri it surely answers to protecting, safekeeping
and benevolent supernatural power. This has already assumed a trans-religious
acceptance in Cochin and its surroundings. Novel concepts and practices are
getting attached to it indicating further rooting and spreading of this
interesting myth.
On its historical aspect Kappiri myth
commemorates one of the numerous battles and confrontations at the historic
gateway not just to Kerala, but at different epochs even to the whole of India.
It is extremely fascinating to note that pushing most of the other combats to
the backdrop Cochin singles out and faithfully preserves the 1663 encounter,
the one that gave a foothold to the Dutch and overthrew the political presence
of the Portuguese. The graphic descriptions of the battle and its aftermath
abound in the streets of Cochin.
It is also quite fascinating to note
that what Cochin remembers is not the cruel massacre of the loyal African
slaves, but the incident is always portrayed in terms of deep affection and
mutual trust between the masters and their servants. The whole myth turns out
not to be a memory of the cruelty of the masters, but a celebration of a sacred
relationship. Furthermore, Kappiri for the Cochinite is not a frightening and
malevolent superpower, but a cigar smoking, araack drinking, kaldo eating
benign protector.
It is pertinent to ask, if Kappiri
myth is a quintessential Cochin perception and attitude. Historically in 1498
when Calicut could not welcome the new wave of colonisers, a little more than a
year later Cochin welcomed them with open hands and for centuries continued to
provide not just a foothold, but all possible facilities to the foreigners. In
spite of the variety of their remnants in Cochin and around, the Portuguese
have gone from the land for ever, but Cochin chooses to remember the friendship
is a strange way and celebrates it through this fascinating Kappiri Myth.
[1] Fort
Cochin. http://brightheritagekochi.com/travel-guide/fort-cochin
[2] George
Kurivila. “Kochi ‘flat’”. Kochi. Business Manorama. 18 March 2013.
[3] http://en.wikipedia.org/wiki/Loan_words_in_Malayalam
[4] Garcia,
José Manuel. An Introduction to Reprint. A
Journal of the First Voyage of Vasco da Gama 1497 – 1499, 3.
[5]
Ravenstein, E G, Ed. A Journal of the First Voyage of Vasco da Gama 1497 –
1499. New Delhi: Asian Educational Services,
1998.
[6]
Shrodhkar, P P. “Slavery on West Coast”. Researchs
in Indo-Portuguese Histoy, Vol. I. Jaipur: Publication Scheme, 1998. Pg.
27.
[7] Ibid,
33.
[8] Ibid,
35.
[9] Menon, A
Sreedhara. A Survey of Kerala History.
Kottayam: DC, 2007. P. 207.
[10]
Danvers, Frederick Charles. The
Portuguese in India. Vo. II. New Delhi: Asian Educational Services, 2003.
326 – 28.
[11] Ibid,
328.
[12] http://ml.wikipedia.org/wiki/%E0%B4%B1%E0%B4%BF%E0%B4%97%E0%B5%8B_23;
and http://the-urban-gardener.blogspot.in/
[13] Jimmy,
Shalet. “Spirits of Mattanchery waiting for tourists”. IBN Lie – CNN-IBN. Nov.
11, 2011. http://ibnlive.in.com/news/spirits-of-mattanchery-waiting-for-tourists/201388-60-116.html
[14] Fernandez,
Sandra. "Kaappirimuthappan - ninabharitha bhoothakaalathil ninnu oru anglo
indian myth" Namonnu. 19 August 2011.
http://namonnu.blogspot.it/2011/08/blog-post_9506.html
[15] http://www.youtube.com/watch?v=x-GUPsf1dp4
[16] Raphy,
Ponjikkara. Ora Pro Nobis. Kottayam:
DC Books, 1984. Pg. 16 – 19.
[17]
Thundiparambil, George. Maya.
Pondicherry: Gauli, 2008.
[18] Ibid,
280.
[19] Catechism of the Catholic Church. New
Delhi: Theological Publications, 1994. #336.
[20]
Griffin. Word origin& History. World English Dictionary – Collins. http://dictionary.reference.com/browse/griffin?s=t
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