INTRODUCTION

The name of Manapad has often come in our study of the fishery coast. From

the beginning Manapad appears as one of the most important Parava [Link]

Xavier (Catholic Priest) went early to that place, at the end of 1542 C.E, and spends

there a long time in 1543C.E. He says “I resided four months in that Christian

locality, to translate into their tongue our prayers and to teach them, now so many

people come to ask me to go to their houses to recite prayers over their sick, and the

sick themselves came to me in so large number, that without any other work, this

recitation alone of the gospels would have taken my time.”1

Paris is said to be the cradle of civilization. Manapad is the birthplace and

spread of civilization in South Tamil Nadu.2It was in Manapad that the saint began to

make use of already trained children to cure the sick. He was sending them with his

crucifix or his chaplet to apply it to the sick, whilst reciting the prayers which they

knew, chiefly the creed – and wonderful to say, they were healed as if by magic.

Twelve letters dated from Manapad in 1544 C.E show us that the saint had a

prolonged stay in that village probably because it was a central place. St. John

Chrysostom compliments the romans on having been honoured by a letter of St. Paul,

we may also complement the Paravas of Manapad well on the fondness the apostle of

the Indies had for them by sea journing so long among them.

Of all the villages of the Coast visited by the Saint, Manapad is the only one

that shows us a grotto in which he dwelt and [Link] grotto is 12 feet deep and

1
Francis Xavier Letter, Manapad, on,18th December 1544.
2
ThirusiluvaiThiruppugal Malar,Manapad, 2004, p.60.

1
12 feet broad. It is situated at the end of a promontory on which stands the church of

the Cross. Waves raise four feet in the entrance of the grotto, and their foam at times

splash on pious pilgrims. This grotto is man-made and was need in for St. Francis

Xavier. It encloses a well of fresh water. Transformed into a chapel by Fr. Lassus

and it is topped by a cross that adorned inside by a statue of Our Lady of Lourdes.

In his letter of 7th April 1545 from Nagapatnam, Francis occupies himself

busily with repairs of the church of Manapad. “Make a good account of the expenses

made for the church, I entrusted diogo Rebello 2000 fanams, the Iniquitribirim’s gift

for his lands, churches. Fr. Francis Coelho knows what has been spent and what

remains.”

Thefirst Christian church built in Manapad. Its site was likely that of the old

church dedicated to the Assumption of Our Lady,3 which remains except reins near

the actual [Link] 1545 C. E St. Francis Xavier went to the Moluccas and returned

in January 1548 C.E. A few days later, he went to the Fishery Coast and called up to

Manapad all the fathers andbrothers, and during the fifteen days he spent with them,

he talked to each one in particular, getting acquainted with all that interested them

personally about spiritual matters and with all that could help to maintain and

increase our Christian communities. He left them written instructions dated February

1548 C.E.

The new Superior appointed by St. Francis Xavier, was Fr. Antony

Criminalewho seems to have settled down in Punnaikayal, from that place he

monthly went through the Coast. After his death, at the end of May 1549 C.E., Fr.

3
Personal Interview with Jeya Seelan, Fishermen, Manapad on 24.04.2021.

2
Henry Henriquez became Superior for twenty-five years and he resided in

Punnaikayal.

But Manapad is acquiring greater importance. The village is under the

spiritual leadership of one or several Fathers. In 1583 C. E, Fr. Claude Aquaviva sent

to Fr. JohndeSalanova, Vicar at Manapad had the precious relic of the true Cross,

which is still there and becomes an object of universal veneration on the feast of the

Exaltation of the Holy Cross, on 14th September.

As early as 1581C.E a church had been built under the invocation of the Holy

Cross on the hill looking down over Manapad and which is seen from far off the sea

and from a number of villages on the Coast. But the Annual Letter of 1600 reports

its existence and the feast celebrated on 14th September and the numerous miracles

attributed to virtue of the Holy Cross.

Let us pick up here and there from the Annual Letters concerning

[Link] Letter of 1708: “In the morning Mass, the women recite the

rosary and the litanies of the Blessed Virgin, in the evening men do the same.”The

novena of the Assumption is at the expense of the de Mello’s [Link] feast of St.

Ann is kept with a tridum and four sermons.

The feasts of [Link],St. Ignatius and St. Francis Xavier are celebrated with

great number of confessions.

In Amarapuram, half a leaguefrom Manapad, there is a church dedicated to

the Holy Ghost, in which the Fathers had takenrefuge before returning to

[Link] and Amarapuram have altogether 2700 souls of an age to

3
confess; more than 300 boys or girls attend catechism [Link], Rector

already for a year, and [Link] hear confession from all people

regularly. By1709 CE, Christians are poverty, stricken for three reasons. The pagans

levy un just taxes on them. Faminewas rife on the coast as well as on the rest of the

country, the sea is sparing of fish and draughts of fish are not copious.

A most bitter conflict broke out this year in Manapad. The Christians of the

caste of weavers (Full ones) were but nominally Christians and took no account of

the law of the church. Fr. Rector for two years warned them and exhorted them. All

becomes useless. Lo! One night fire destroyed all the quarters of these bad

Christians and two of them were burnt to death. The Rector refused them a Christian

burial. Greatly, excited the Christians had recourse on the father. But the latter did

not yield and leftforAlantalai.

That state of thing could not last. The Paravars called for their Vicar, the

pagans confessed their fault and all together went to Alanthalai and brought back the

rector shoulder high. It was the first Sunday in Lent, but it seemed as though it was a

Palm- [Link] were 700 Communions on Maundy Thursday. For three days

the Rector and Fr. John de Andrade had not left the confessional seat.

Fr. Manoel Pereyra, Provincial, wrote on 22 October 1712 for the renewal of

a privilege granted in 1699 C.E, for fifteen years, to the church of the Holy Cross of

Manapad, for the feast on 14th of [Link] 1718 C.E, we are told that formerly

the Mission had only seven main stations. But now there are ten viz: Manapad,

Talai,Alantalai, Virapandiapatanam,Punnaikkayal, Palayakayal, Tuticorin, Vaippar,

Periapatanam. On the whole 25,416 Christians celebrated it on the whole Coast.

4
 Manapad comes first and gives its name to the college. The Rector, Fr. John

da Costa, resides there along with Fr. Antony Simeons. They have 3,313 Christians:

2,511 adults and 527 children in Manapad and 223 adults with 52 children at

[Link] years later, in1733 C.E Fr. Francis Cardoso is made the Vicar

of Manapad. Devotion to St. Quiterinrecently introduced, is stated to be daily

[Link] house of Manapad was too narrow. In it lived the Rector and his

companion. They wanted to enlarge it but the Dutch opposed [Link] Rector is a

veteran, Fr. Manoel Machado, who had worked much and suffered much in the

Madurai Mission where he spent two years in prison at [Link] a short time,

Fr. Antony Simoens (2 December 1732) and Fr. Ignatius Cardoso (6 January1733)

died in Manapad and were buried side by side in the church.

In 1734 C.E, the college was started in Manapad by the Rector and another

Priest. Seven other missionaries worked scatteredly in the villages of the [Link]

1737 C.E beside the Provincial and the Rector, there were the Vicar and a

consumptive Father, then six other Fathers and a secular priest took care of the

Christian Communities of the Coast in Manapad.

In 1743 C.E, on account of its unhealthy air and water, the college had to be

transferred from Manapad to Thalai. The Rector lives in it with a sick companion.

Eight Fathers are scattered all over the in villages. There was beside a

supernumerary Father at Tuticorin to help the missionary; and another in Manapad

where his job was to pray to God, to sanctify himself looking forward to a (happy)

end. The Mahrattas having taken away their estates, there was no income left for the

maintenance of these labourers. They lived on doles dealt by the Christians of the

5
[Link] 1746C.E the college was once againstarted in Manapad with the Provincial,

the Rector who was also the Vicar and another priest weighed down by age, Fr. John

de Andrade.

The Provincial of Malabar in Manapad

It would be wrong to believe that the provincial of Malabar settled down in Manapad

immediately after Cochin fell into the hands of the Dutch (1663). It was much later

in the last years of the Society that he took shelter there. He resided mainly in Topo,

not far from Kottar. In 1688 C.E Fr. Andrew Pereyra was there. The superiors had

constructed at Topo what they called a college with a church and outbuildings large

enough to put up the Provincial the Rector and his colleague entrusted with the care

of sole, and then ten or twelve Fathers of the district gathered there many times either

to make the Spiritual Exercise or simply to see one another and have a talk with the

superiors. But all that pile of buildings was set on fire by the fourth of the pagan

prince of Travancore named Rama Raja at the end of the year 1704 or at the

beginning of [Link] provincial of Malabar was made both Provincial and Rector

by turns in Manapad 1692 -94,but they complained about the same Father being both

of the College, in Topo, 1697-1705 inRajakalmangalam at Manapad the 1711- 1719,

1731 followed by in 1740 and 1746, in Topo 1742 and again in Manapad from 1743

to 1752, it seems for him to reside for good in Manapad itself.

6
Manapad and the New Jesuits

This Parava village saw the gradual extinction of the last survivors or the old

Society.

Fr. Antony Duarte had so joined there in 1775 C.E and before setting out for

Patanam where he died, but foretold the return of Jesuits to the Fishery Coast. Fr.

Francis de Menezes died there on 2ndOctober [Link] therefore the Jesuits

returned, they were welcomed on the Fishery Coast. Manapad in particular gave a

healthy welcome to Fr. Martin and to Mr. Mousset on the 27th of June 1838.

But deterioration soon set inwhich split the villages among themselves, some

holding for the new missionaries sent by the Pope; the others for the ancient

missionaries from Goa who did not acknowledge their authority. In this respect

Manapad acquired a dismal celebrity.

To give a full account we should narrate what can be called the ‘red letter

days’ of Manapad’s schism. But the relation of these events is found in chapter four

of ‘Life of Fr. Verdier’ After the schism, the double jurisdiction of 1862 kept alive

on the Coast that spirit of rivalry that divided villages and even families.

Let us draw a veil over these sickening events. This small locality is very

much changed. Here is a description given by Fr. Desssl: “The little Parava city

bears a resemblance to a convent, so much everything is quit and religious. Its

streets covered with sand where one walks without noise almost silently, are its

cloisters. On Sundays, the illusion is complete; the various habits worn by diverse

confraternities of men; the white mantles which dress so modestly the Parava women

7
when they appear in public, give to all these people on their way to church or back

monachal appearances which make us dream of the Middle – Ages”

In1900, this description remains still true. But, as we shall mention it when

speaking of the churches, the fire of religious quarrels always Smolder under the

ashes. No longer do Catholics and schismatics spy on one another by observing one

another, but the members of the two jurisdictions of Trichinopoly andMylapore are

always ready to come to blow on the idlest pretext. When will there be sincere

union? When will all the main forces, all the resources of the small town be put at

the service not of a faction but of the public weal? It is for the Pope to speak

authoritatively. He alone can do away with the double jurisdiction.

On a larger scale, Fr. Louis Lassus attempted it for the Catholics of the

jurisdiction of Trichinopoly. “Under his inspection Manapad has been transformed.

Himself began by rejuvenating the old buildings under his care, he built boys’

schools and girls’ schools which are tasteful and almost stylish; he founded a

dispensary (January1898). All these constructions give a fine appearance to the

surroundings of St. James, formerly so dreary. The villagers in keeping with him,

built for themselves new bounces, more comfortable than their old ones, tidy and

strong.”

Fr. Lassus the author of thesetransformations, during a sojourn of more than

twenty years, was sacrificed to party quarrels. He had cherished the hope of being

buried in that church amidst this population for which he had done so [Link]

passed away on the 10th November 1912C.E in Souillac, in the island of Mauritius to

8
which he was sent at his own request, in the thick of his spiritual work for the

salvation of his dear Indians.

Manapad has a convent of Viagulamatha Indian nuns, founded on 4th April,

1886.4 There are only ten nuns but they teaching a hundred little ones (girls)

Fr. Jongit has even called theirsisters of St. Joseph of Cluny to open a work-

house and a dispensary for women and children. They remained one year only

(February 1908 to February 1909) because they had to follow their companions of

Palayamcottah recalled by their Superiors. Both sides felt sincere regrets.

Due to various causes the population goes on decreasing at an alarming rate

every year. After fifty years, Manapad will be vanish and will only be a

remembrance.

Churches: As early as 1600, Manapad counted several churches; the main

church was dedicated to the Assumption of the Blessed Virgin and was uses as

Parish [Link] church of Holy Cross stood on the hill; the church of St. James

had just been built for the Parava caste.

In 1708 C.E, the church of the Assumption was transformed into a godown

by the godless Dutch. The church of St. James has been dedicated to the Assumption

of the Blessed Virgin. Thechurch of Holy Cross on the hill is still seeing pilgrims

flocking to it on 14thof September. There is St. Antony chapel, which is, much

frequented specially on Tuesday, anda heritage dedicated to St. Peter which was

4
Personal Interview with Mary Gandhi, Former Head Mistress, St. Joseph Primary School, Manapad
on06.10.2020.

9
renovated this very [Link] in the neighbouring, there is church dedicated to the

Holy Ghost in Amarapuram and another dedicated to St. Jerome.

Now-a-days Manapad has only four churches;5 the main one dedicated to St.

James, begum in 1745 C.E by Fr. Antony Duarte; that of the Cross; on the chapel of

St. Antony and 300 meters away from St. James, and the church of the Holy Ghost,

within the jurisdiction of Mylapore, built in 1850 or [Link] trace is left of

Amarapuram. It is believed that formerly it was the place in which Pariahs lived.

Regarding the church within the jurisdiction of Mylapore, which has become

too small for a population of about 1200 souls, they undertook to enlarge it in 1904

C.E. To enlarge it sideways did not offer any difficulty; but the same was not the

cases lengthwise. They decided to lengthen it on the side of the entrance door where

no ground was available. They did not hesitate to take 27feet from the street, in spite

of all the protests of those in that street. The consequence was a lawsuit, which

costed both parties a sum of 5 to 6 thousand Rupees each, and was decided in favour

of those who had encroached. The judgement did not deny encroachment but

challenges the plaintiff’s right to sue. The Christians of both jurisdictions had little

love for one another. This judgement has created a state of mind unpropitious to

peace. It is unfortunate.

Kulasekarapatnam – Coming from Alanthalai to Manapad, the traveler passes

through an important village of Muslims, Hindus and Christians, about two miles

from Manapad. The main street through which carriages are passing is endless.

5
Personal Interview with Mala, House wife, Manapad on 20.10.2020.

10
Christians, both Paravas and Pariahs are about 250. They joined the jurisdiction only

in 1893. They have a chapel dedicated to St. Francis Xavier.

Panguswamis of Manapad

(after the Suppression of the Society of Jesus)

Fr. Francis de Menezes upto 2nd October 1791.

1792 - Fr. Joseph de Souza

1792 – Fr. Pedro Micholaus Garcia

1793 – Fr. Diogo de Sequeira

1796 – Fr. Joachim Cajetano Lobo

1797 – Fr. Joachim Vincent Lopez

1798 -99- Fr. Philip Sebastian de Roa

1800 – Fr. Chorles Franco

1806 – Frey Antonio das Chagas

1808 – Fr. Joachim Manoel Correa (1)

1809 – Fr. Manoel Francisco Lopez

1819 – Fr. Francis de Miranda

1812 – Fr. Joachim Manoel Correa (2)

11
At the beginning the Fathers were merely passing through Manapad without dwelling

in it.

Fr. Alexander Martin … 1838-1839

Fr. Louis duRanquet … 1839-1843

Fr. Antony Sales … 1846

Fr. Charles du Ranquet … 1850

Fr. Peter Brissaud ... 1847-1851

Fr. Clement Castanier …1847

Fr. Joseph Gregoire … 1847

Fr. Louis Verdier … 1849

Fr. Peter Mecatti … 1850

Fr. Thomas Giuge … 1851

Fr. Charles Rodriguez … 1852

Fr. Edmund Favreux … 1854

Fr. Jerome Mazza … 1854

Fr. Sylvanus Laurent … 1854 April 25 to April 1877

Fr. Gajetan Rodriguez … 1858

Fr. Bachelard 10 July … 1879 to 18 October 1880

12
 Fr. Thomas Giuge 20 Oct … 1880 to 11 February 1883

Fr. Selvam 11 Febr … 1883 to 10 August 1885

Fr. L. Lassus 10 Aug … 1885 to 24 January 1906

Fr. Em. Jongit 2 Febr … 1906 to 16 December 1909

Fr. Antony Diederich Dec … 1909

Some fathers of the old society who died in Manapad

Fr. Valerian Cataneo at the end of 1684

Fr. Ignatius de Costa - 1710

Fr. John de Costa - 1716, 2 November

Fr. Manoel Pereyra - 1717

Fr. Antony Simoens - 1732, 22 December

Fr. Ignatius Cardoso - 1733, 4 January

Fr. Louis Noel de Bourzes - 1735, 26 February

Fr. John Antunes, Junior - 1737, 16 February

Fr. Manoel Machado - 1742, 19 February

Fr. Manoel Pimentel, end of -1742

Fr. Cajetan Barreto, about - 1752

Fr. John Baptist Bigaglia - 1750 after

13
 Fr. Francis de Menezes - 1791, 2 October

Fr. Louis Falcao - 1795

In St. James’ Church are buried the Father of the New Mission

Fr. Sylvanus Laurent - 1877, 27 April

Fr. Emilius Jongit - 1909, 16 December.

Gulf of Mannar

The Gulf of Mannar can be found in Indo-Pacific Region. The Gulf of

Mannar Biosphere Reserve is located on the south eastern tip of India and Sri Lanka.

According to the Marine Conservation Society, it is made up of about 21 islets lying

off the coast of Tamil Nadu. It has an area of 10, 500sq km and is mostly marine

life.6

The Gulf of Mannar established as a biosphere reserve in 1989 by the Indian

Government and the State of Tamil Nadu. The Tamil Nadu Forest department

conducts the reserve, and in addition, a Trust has been established that requires aide

for the reserve from surrounding communities (Marine Conservation Society 2009).

This region is also home to the Ram Sethu, or Adam’s Bridge. This bridge is a series

of islands and reefs that separates the Gulf of Mannar from the Palk Starit.

Historically, the bridge was said to be built by Lord Rama and is considered sacred

to Hindus all around the world and is visited by thousands each year. The history of

the area contains much about Lord Rama and other important figures to Hindus.

6
KumaraguruA.K., Scientific Information on Gulf of Mannar – A Bibliography, Centre for Marine and
Coastal Studies, Madurai Kamaraj University, Madurai, 2006, p.16.

14
Many of the towns are said to be visited by Lord Rama or the god Devi, and today

many temples are dedicated to these religious icons.

The gulf of Mannarhas a huge marine ecosystem, which includes coral reefs,

salt marshes, algae communities, mangroves, and sea grasses, among many others.

The reserve includes twentyone islands where beaches and estuaries are

predominant. Forests of dry broadleaves can also be found throughout the buffer

zones. The climate of the region is that of a tropical one, consisting of relatively high

temperatures from January to May, and heavy rainfall due to monsoon. The

southwest monsoon contributes, but plays a much smaller role in overall rainfall. The

tides of the region are also considered to be rapid. The oceans are calm in the fall but

are often choppy in late spring and through summer due to storms. Inland on the

coastal plains, the wind velocity is usually high, which causes the tides to

occasionally be irregular (Ecologically Important Areas on the Tamil Nadu Coast)

The Gulf of Mannar Marine Biosphere Reserve came intoexistence on

18thFebruary 1989 by joint declaration of Government of India and Government of

Tamil Nadu.7 The same has been recognized by the Man and Biosphere Programme

of the UNESCO. Within the Gulf of MannarMarine Biosphere Reserve is the Gulf of

Mannar Marine National Park that surrounds the chain of 21 islands.8The purpose of

this declaration was to protect wildlife within the Marine National Park.

Thisprotection is to safeguard the breading and feeding grounds of the endangered

and vulnerable fauna and flora. This is expected to gradually eliminate disruptive and

destructive activities affecting the Park Ecosystem. This ecosystem will then

7
Ibid, p.16.
8
G.O. Ms. No.964, Forest and Fisheries Department, 10.09.1986.

15
conserve the gene pool resources for marine and aquatic species. This will help to

restore and protect natural vegetation and stabilize the islands. The purpose of the

marine park is to create awareness on conversation and management of the marine

resources in a scientific manner so that there will be proper socioeconomic

development in the region. The aim of the park is to promote judicious and optimal

utilization of the resources for research, education and recreational purposes

following appropriate ecological principles.9

Location and Description

Manapad, situated on the southern fringe of Tamil Nadu, is called as the coast

of pearl fishery. It is peacefully rested in a small curving promontory, on the shore of

Mannar. The northern Gulf, designed by the promontory, which serves as the natural

harbor of Manapad. In the ‘country of caste’, a sympathetic visitor compared it to a

turquoise encrusted in a mound of golden sands. Manapad is a coastal village in the

Tiruchendur circle of Thoothukudi district in the Southern Tamil Nadu. It is about a

mile away on the other side of the river Karamanaiyar.10

This village is located in the Panchayat Union of Udangudi. It is the second,

biggest village of the Paravas in the fishery coastsituated nearly at equal distance

from Thoothukudi and cape [Link] is sheltered on the northern side by a narrow

range of rocks, swollen out of the hillocks which the soil presses abruptly into the

sea. The northern bay created by this projection serves as the port of Manapad.

Thus wrote Fr. Jean Baptiste Dessal, S.J,a French Priest belonging to the modern

9
Kumaraguru, A.K.,[Link]., p.17.
10
Pate, H.R., Tirunelveli District Gazetteer, Tirunelveli, 1993, p.502.

16
Jesuits whiledescribing Manapad in his book.11This village comes under the

Regional Police limit of Kulasekaranpatnam. It lies in the 780 03.09’ East longitude

and 80 22.3’ North latitude. It is on the Thoothukudi – Kanyakumari Highway, 75Km

from Kanyakumari and 18Km, from Tiruchendur. It is 0.2 Km from the highway

mentioned.

The Importance of this Village

The place figures constantly in the early history of the mission of the “Fishery

Coast”. It is one of the first villages visited by St. Francis Xavier, and a grotto is still

situated on the seaward face of the cliff in which that Saint lived and prayed. For

some years, the College of the Coast was located here, having been transferred from

Tuticorin about 1712. A church dedicated to the Assumption, one of the oldest of

which there is any record, was converted by the Dutch into a warehouse; it was

subsequently abandoned, and its ruins have now disappeared beneath the sand. The

Church of the Holy Cross, standing conspicuous at the head of the promontory, has

the good fortune to possess fragments of the True Cross, the exhibition of which at

the annual festival attracts thousands of pilgrims. This church, as well as that

dedicated to St. Jacob, belongs now to the Jesuit mission; the church of the Holy

Ghost, recently enlarged, is under the jurisdiction of Mylapore.12

Among the coastal villages of the southern districts of Tamil Nadu, Manapad

is the most important city in the fishery coast after Thoothukudi. It is an ancient,

famous village and holds a unique position in several aspects. On the hillock of

11
JeanBatiste Dessal, The life of Father Louis Verdier S.J., Paris, 1902, p.26.
12
Ibid., p.27.

17
sands, stands majestically the church of the Holy Cross, a very famous shrine, which

attracts many tourists.

This church also makes this village a distinguished one. It is built at the

extremity of the promontory few miles away from the city, dominating the plain and

the waves. From here, the elevation which is sixty feet, gives a splendid view, when

the setting Sun glides the soil, with its golden rays. From the north-east, if one looks

around eastwards and southwards, one can see an aggregate liquis plain, all the blue

shining under the unending waves with white crests. From the north-west if one

looks westwards, one cannot miss a great plain of palms which loses itself and

mingles with the distant horizon. In the north-east is the great steeple of Tiruchendur,

a famous Hindu temple dedicated to God Subramanian, the west sprouts the

protestant steeple of Meignanapuram and Udangudi. Kulasekharapatnam is situated

near Manapad where one finds a mosque around which live a good number of

Muslims, practicing Islam. Therefore, it is remarkable that Manapad, though

surrounded by people of other religions, carried on practicing Catholicism in the

most ardent manner.

Manapad, the enchanting jewel in the necklace of the pearl fishery coast, has

historical past which could be traced to the very origin of the society of Jesus St.

Francis Xavier one of the first valiant companions of St. Ignatius himself, landed in

1542 C.E at Manapad which according to Fr. J. Broderick was an oasis town about

40 miles up the east coast of Cape Comorin. Where the was an anchorage off shore.

Manapad is still after 400 years, dreaming of St. Francis Xavier and shows with the

pride a grotto lapped by sea where, according to cherished tradition, the saint uses to

18
retire for communion with God to diapason of the waves. It was a historical place

and St. Francis Xavier made Manapad, the headquarters when he evangelized the

fishery coast. Here he began his catechizing, preferring of miracles, organizing the

works of charity. Manapad was the base for St. Francis Xavier to organize relief

operations for the poor Christians.

Moreover, one can see with amazement, the churches, the shrines and the

cave-chapel, where St. Francis Xavier, the great father of the coastal Christians

stayed and prayer, the miraculous well that gives fresh water, tough having direct

contact with the sea beneath. Moreover, as Manapad is one among the seven villages

in this pearl coast, its historical background is deeply inter-connected with that of

Thoothukudi. The Basilica of Our Lady of Snows in Thoothukudi, and the Holy

Cross church at Manapad have a tradition of more than 427 years. Like the Basilica

of our lady of snows,the church of St. James has artistic Gothic architecture, whereas

the Holy Ghost church is of the exquisite Roman architecture. These stone

monuments which serve as Temples of God, stand still as silent witness to the past

glory of Manapad. All these churches placed at vantage points invite everyone to

pray wherever one goes. The French Jesuits used to say that even the sands of

Manapad, sing, giving a more aesthetic interpretation to her Tamil derivate name

“Manal Padu”.

The Holy Father, Leo XIII has named this famous Manapad as “The Little

Jerusalem!”. The first Latin Bishop of the Indian Sub-continent, his excellency,

Francis Tiburtius Roche would always be pleased to call it as ‘the Little Jerusalem’.

Mr. Pâte, the Venerable District Collector of Tirunelveli, has recorded the name of

19
this village in the Tirunelveli Gazette as “a European town”. [Link] has joyfully

called it as the “Miami of India”.

Manapad is a coastal village that has shared its name with the Holy

Jerusalem. It is a religious Centre for the Christians and a tourist place. It holds a

unique position in several respects and is quite frequently referred to in church

history.

A novel written by Rajam Krishnan, “AlaivaiKarayil” speaks about the glory

of Manapad.

Manapad is a bustling fishing port dominated by the Parava Community. It

has a thriving port since medieval times, due to the pearl fishery trade. The book,

Engaging South Asian Religions: Boundaries, Appropriations and Resistances by

Mathew N Schmalzand Peter Gottschalk, says that village was part of the

Kulasekharapatanam – Manapad port which mentioned in the chronicles of the

famous traveller, Marco Polo, in 1250 C. E. However, it was not until 1532 CE that

the Portuguese established their presence here.

Caste Headman’s

There are Twenty-One Headman’s in the fishermen’s community. They are

as follows;

1. Ton swomThekuruz Vikrama Adithya Pandyan (1543- 1553)

2. Ton Michael SwomTekuruz Bharatha Varma Pandyan(1553- 1562)13

13
Pandiyapathi, Pakam 2, Annai Printers, Thoothukudi, 2013, p.19.

20
3. Thona Maria MarkarithThekuruz Bharatha Varma Pandya Devi ((1562 –

1665)

4. Ton Louis EsthevanThekuruzPeerisBharathavarmaPandyan (1565 – 1590)

5. Ton EronimusSwomThekuruzPeerisBharathavarmaPandyan (1590- 1615)

6. Tom Michael EronimusThekuruzPeerisBharathavarmaPandyan (1615 – 1641)

7. Ton Xavier Michael ThekuruzPeerisBharathavarmaPandyan (1641 – 1646)

8. Ton Xavier Henry ThekuruzCoreraBharathavarmaPandyan (1646 – 1671)

9. Ton Joseph Henry ThekuruzCoreraBharathavarmaPandyan (1671 – 1680)

10. Ton EsthevanThekuruzPoobalarayaBharathavarmaPandyan (1680 -1686)

11. Ton Gabriel ThekuruzGomez BharathavarmaPandyan (1680 – 1700)

12. Ton SoosaiThekuruzGomez BharathavarmaPandyan (1700 – 1716)

13. Ton Gabriel Arockiya ThekuruzGomez BharathavarmaPandyan (1716 -1736)

14. Ton Michael Peter ThekuruzGomez BharathavarmaPandyan (1736 – 1750)

15. Ton Kaspar Anthoni Thekuruz Vass Victoria BharathavarmaPandyan (1750 -

1779)

16. Ton Gabriel Thekuruz VassGomez BharathavarmaPandyan (1779 – 1808)

17. Ton Gabriel Anthoni Thekuruz VassCoreraBharathavarmaPandyan (1808 –

1839)

18. Ton Soosai Anthoni Thekuruz VassBalthanBharathavarmaPandyan(1839 –

1856)

19. Ton Gabriel Thekuruz VassBalthanBharathavarmaPandyan (1856 – 1889)

21
 20. Ton Gabriel ThekuruzLazarus Motha VassBharathavarmaPandyan(1889 –

1914)14

21. Ton Manuel Louis ThekuruzAnasthasiyus Motha

CoreraBharathavarmaPandyan(1926 -1952)

A total of 21 people were caste leaders. No one has assumed responsibility as a

caste chief since 1952, and all caste chiefs bore the Portuguese title of SinjorSinjor

Ton before their name and the Pandyan King ‘nickname’ BharathavarmaPandyan

after the name. It can be assumed that all the caste leaders added the name in

memory of the merchant ‘Swam Thekuruz’who helped the Bharatha community to

convert to Catholicism. When the caste leader did not have a son, he gave the title of

caste leader to his daughter and if his daughter marries she assumes the responsibility

of her husband’s chief. The eleventh caste leader, Ton Gabriel Thekuruz Vas

ComezBharathavarmaPandyan made and presented the toad at the

PanimayaMathaChurch. He was the one who helped the freedom struggle by

providing guns, ammunition, [Link] Kattabomman’s brother Umaithurai. Ton

Michael Peter Thekuruz Gomez BharathavarmaPandyan, who was a caste leader

from 1736 – 1750, married his daughter to Kaspar Anthoni Thekuruz Vass Victoria,

son of Swom Philip Vass of Punnaikayal, who had no male heirs. As a result, it is

clear that those who were in charge of the caste from 15th caste chief to the 21st caste

chief were the heirs of Punnaikayal.15

14
Ibid, p.19.
15
Pandiyapathi, [Link]., p.20.

22
Shooting Spot

In popular culture, Manapad has featured in Tamil films such as P. Vasu’s

Kizhaku Karai (1991), Mani Rathnam’s Kadal(2013), Gautham Vasudev Menon’s

NeethaneyEnPonvasantham (2012), Hari’s Singam -2(2013) that was later remade in

Hindi as Singham Returns in 2014, and Soojit Sicar’s Madras Café (2013/Hindi).

Seenu Ramaswamy’s Neer Paravai movie was shot in Manapad.16

Area and Period of Study

Manapad as one of the villages in the Pear Fishery Coast. The period of

study is through the ages

Aims and Purpose of the Study

The prime objective of my research work is to reconstruct the historical past

of Manapad and the service laid by St. Francis Xavier to the people of Manapad. So

that it could make some productive impressions on the present generations. It

endeavors to provide a stimulus to the church of the South India, particularly the

strong catholic community which spread over the fishery coast for launching

constrictive programme of action.

Objective

The following are the objectives of writing the thesis.

1. To highlight the History of Manapad

16
Personal Interview with Menaka, House wife, Manapad on 24.04.2021.

23
 2. To find out the social relationship with other communities of Manapad

3. To trace out the Economy and Poverty of the Paravas.

4. To establish the religious condition with other religions.

5. To dig out the educational condition of the Paravas.

Hypothesis

The present research, following hypothesis were formulated and then tested.

The interviews of the people can be authentic primary source materials to

write the social and economic condition of the people of village.

The Awareness spirit of the Paravas in the field of education and religious

welfare.

Sources of Information

The sources of this research were mostly primary in nature. The original

records include published and unpublished records, and literary works. Tamil

Sangam works like Ahananuru,Purananuru, Seevagasinthamani,Silapadikaram,and

inscriptions found in various places of the Village of Manapad. The census of

records and reports, the District Gazetteers particularly of the coastal districts like

Thoothukudi, Tirunelveli, and Madras were also consulted. Caste and Tribes of

Southern India by Edgar Thurston is a Magnum opus. The primary materials for this

work were collected mainly from the People of Manapad.

24
Secondary Sources

The secondary sources were also available “The History of the Pearl Fishery

Coast of the Tamil Coast by Arunachalam, ‘A History of Tinneveli’ by Caldwell, ‘A

Social History of Tamils’ by K.K. Pillai, ThePandyanKigdom by Nilakanta Sastri.

Tamil Nadu A Real History by Rajayyan were useful for research.

Methodology

Different research methods have been used in this thesis. They are analytical

method and descriptive method. Historical and sociological data were collected from

literary works and inscriptions and records for the historical studies. Interviews were

undertaken on the age and relevance of the fisherfolk customs, practices, traditions

and ceremonies. The source materials have been critically analyzed and investigated.

The descriptive method is used in the presentation of the study in order to make the

thesis understandable to the readers.

Chapters of the Thesis

The thesis contains an Introduction, five chapters and suggestions

The introductory chapters explains the period, area, aims and objectives of

the research. The objectives of the study are to focus on the facts.

The antiquity of the Parava society

Important role played by them and the maritime activities of the people and

their economic life.

25
 The interesting features about their Religious Festivals, ceremonies, customs

of practices.

Introduction

1. Historical Background

2. Social Strata

3. Economic Development

4. Religious Condition

5. Educational Advancement

Conclusion

Introduction

The introductory Chapter introduces the space, time, themes sources and

objectives of the study. The objectives of the study are to focus on the facts about:

1. The antiquity of Parava society in the village of Manapad.

2. Important role played by them religious activities in the village and their

economic life.

3. The interesting features about their ceremonies, customs and practices.

Historical background

The first chapter discuss the geographical position of Manapad and its

nature, features and the history of Paravas, origin of the Paravas of the pearl

fishery coast are discussed in this Chapter.

26
Social Strata

The second Chapter is brief survey of the social conditions of the people of

Manapad. This chapter says about their profession, tradition, customs, ceremonies

and [Link] present condition of Parava community is also dealt in this

Chapter.

Economic Development

The third chapter gives an account of various activities of the people of

Manapad and their economic development. They were boat owners, merchants,

fishers and manufactures, and merchants of palm leaf products. The administration

of village panchayat is also dealt in this chapter.

Religious Condition

The Fourth chapter brings out the religious activities of the people of

Manapad. It focuses on the social change that took place in the religion activities of

the missionary services. This chapter discusses about the life style of the people of

Manapad.

Educational Advancement

The Fifth chapter focuses on the education condition of the people Manapad

and their awareness of education. This chapter also discusses about the educational

advancement in Manapad

27
Conclusion

The concluding chapter summarizes the views expressed in the earlier

chapters.

28
 CHAPTER I

HISTORICAL BACKGROUND

Manapad is the second, biggest village of the Paravas in the Fishery Coast,

situated nearly at equal distance from Tuticorin and cape Comorin. It is sheltered

on thenorthern side by a narrow range of rocks, swollen out of the hillocks which

the soil presses abruptly into the sea.1The northern bay created by this projection

serves as the Port of Manapad. There is a Holy Cross Church which attracts many

[Link] is built at the extremity of the promontory a few miles away from the city

dominating the plain and the waves. From here, the elevation which is sixty feet,

gives a splendid view, when the setting Sun gilds the soil, with its golden rays.

From the north – east, if one looks around eastwards and southwards, one can see a

great liquid plain, all blue shining under the unending waves with the white crests.

From the north -west if one looks westwards, one cannot miss a great plain of

palms which loses itself and mingles with the distant horizon. Only three points

pierce this monotonous immensity. In the north -east is the great steeple of

Tiruchendhur, a famous Hindu temple dedicated to God Subramanian, at the west

sprouts the Protestant steeple of Meignanapuram and Udangudi.2Kulasekarapatnam

is situated right next to Manapad, where one finds a mosque around which live a

good number of Muslims, practicing Islam. Therefore, it is remarkable that

Manapad, though surrounded by people of other religions, practice Catholicism in

the most ardent manner.

1
Jean – Batise Dessal,S.J., [Link].,p.26.
2
Cordule Miranda, Pomegranate Daze and the Sea, Chennai, 2004, p.1.

29
 In 1500 A.D, the entire village of Manapad was surrounded by Udai trees and

was found empty without any people. At that time,Amarapuram was a small village

about two kilometers away from Manapad village. Only eight families lived there.

They cut trees and gave the chopsticks to the port of Kulasekharapattnam to use the

proceeds. After that they left their place of residence due to the domination of small

kingdoms and settled in the village of Manapad. Such migrants known nothing

about the fishing. They fished using the baits,andstarted living there.3

The Reason for the Name

The people of Manapad points out various reasons for the name given to their

village. According to the opinion of some of them, as the village is spotted with

some spans of sand, it was at first called as ManalumPadum (Manal means sand,

and Padu means suffering) and later became Manapad.

Some others claim that the previous name was Manappar, which means the

coast with a lot of sand beside. The word Manal, full of Paar (the sea coast) has

now changed as Manapad. In the ancient maps, one can see that the name of this

village had been noted as Manapar. In sixteenth century,Francis Xavier in his letter

used the word ‘Manapar’.4

There is an interesting historical event behind the name Manapadu. It is

believed that a fierce battle took place between the gods and the monsters. The

devas fought fiercely under the leadership of Murugan and the asuras under the

leadership of Sura, called Narakasuran. In the battle, the monsters were weakened

and scattered. Narakasuran, the leader of the monster, turned into a mango tree to
3
Personal Interview with Mariya Nayagam, Former Head Master, Good Shepperd Primary School,
Amarapuram, on 24.04.2021.
4
HenryHeras, South India under the Vijayanagar EmpireVol.I, Cosmo Publications, New Delhi,
1980, p.14.

30
save his life. Thus, the idea prevailed that mango would not grow in this village. It

is said that Lord Muruga was called Ma. Padu and over time it changed to

Manapad.5

The inhabitants of Manapad

The inhabitants of Manapad were called Bharathas or Paravas. They were

divided into two distinct classes. The elite class, who resided in the interior part of

the village, were merchants by profession. The others living by side of the sea

earned their livelihood by fishing, which was their main occupation.6Later other

caste people likeNadars, Thevars, Parayans, and Vannansect also came and settled

here.

The Paravas mainly occupied the villages on the Fishery Coast. In some of

their villages,Maravars and Caraiyars also [Link] found in

Kanyakumari and in the villages west of it. In the interior places, the Nadars lived

and they tended the palm trees and tapped [Link],Caraiyars and

Mukkuvars were involved in fishing pearls and chanks on the Fishery

[Link] were honourable, trust worthy and partly friendly. They greeted

others with folded hands.7The fishermen,with dark brown complexion wore only a

small loincloth and white scarf around their head.8The Parava males, in former

days, considered it as a mark of caste prestige to bore the ear lobes and to hang

them with gold ear rings sometimes studded with pearls. The people in the

5
Justin Thivakar, Manapad in the Eyes of the Creators, Image Opset Printers, Nagercoil,2015, p.43.
6
Cordule Miranda,[Link], p.120.
7
Decla, S., Maritime History of the Pearl Fishery Coast with Special Reference to
Thoothukudi,2004, p.52.
8
Ibid, p.53.

31
 Comorin coast were [Link] accounts of the Paravas and Mukkuvars speak

about crushing poverty, wide spread alcoholism and universal illiteracy.9

The Paravas had slaves but not others. Slaves were found in houses and

temples. Slavery was developed on account of the high rate of the family taxes

introduced by the Nayaks.

The Paravas

The Paravaswere believed to be the descendants of King Bharata of the lunar

race, who ruled [Link] support of their tradition, they refer to their custom of

displaying, at their tradition; they refer to their custom of displaying, at the

distinguished race to which they belong in favour of the same origin, to the “fish” as

a badge of the Pandian Kings of old, one of whom ruled in Korkai – now – Kayal –

till at least the 6th century of our era.10These insignia, however, are not so precisely

distinctive, and might be found, more or less the same, in use among other tribes, and

as for the Pandian connection, there is the difficulty that those kings, in spite of their

“fish” badge, claimed descent from the tribe styled Marer.

According to Barnett, on the other hand, takes them to be representatives of

one of the oldest strata of pre-Dravidian blood, the “Minavers,” one of the tribes

which early literature describes as the “Paradavers”.

The country is demarcated into five areas with their own distinct features-

Kurinchi or mountanous region , Palai or arid land, Mullai or pasture land,

Marutham or fertile area watered by streams and neythal or coastal belt, washed by

9
Charlie Pye– Smith,Rebels and Outcasts: A Journey Through Christian India,Viking, New Delhi,
1997, pp.189-190.
10
Castets, Jean, S.J., Beginning of Christianity on the Fishery Coast, Indian Catholic Truth Society,
Trichinopoly, 1926,p.1.

32
 the seas.11The pearl fishery coast has a long history from the Sangam Age to the

present.12Whoever ruled Tamil Nadu from the early Christian era to the end of the

fifteenth century enjoyed monopoly over the pearl fisheries and the pearl trade was

a link between the East and the West. There are evidences to prove that several

foreign travellers visited this coast for its valuable commodity, i.e., the pearls.

Pearls were brought from the deep sea to the shore by a courageous fisher

folk caste called the Paravas who are natives in most of the villages of the Pearl

Fishery [Link] only pearls, but trade in other items was also carried out in and

through the Pearl Fishery [Link] spread of colonization had a great impact on this

coast and for the first time a European power i.e., the Portuguese, dared to control it.

The Pearl Fishery Coast is situated on the Gulf of Mannar and its bed was

once a fertile and prolific breeding ground for oysters and natural pearls. Different

names have been ascribed to the Pearl Fishery Coast in different periods.

The history of the Fishery Coast and the history of the Paravas (now also

known as Bharathar and Bharathavar) are [Link] integrated history reveals

that the Paravas have been playing important roles as fishermen, pearl divers, chank

(conch shell) divers and cutters, salt makers, sea farers, merchants and traders.

Fishing is the occupation of hundreds of Paravans in the sea- coast villages,

and the value of the total catch made during a year at Tuticorin, the best market for

fish on the coast, has been estimated at nearly half lakh of [Link] hauls made

at some other villages, Manapad, and Alanthalai, for instance, are probably not far

behind this figure; from these and other villages large quantities of salted fish are

11
Rajayyan, K., History of Tamil Nadu – Past to Present, Kanjiramkulam,1995, p.29.
12
Ibid., P.30.

33
 sent into the interior and even shipped to Ceylon. The valai (Chirocentrus dorab) is

the commonest fish of all; others are sardines Jew – fishes, the Indian roc cod

(kalavai), the seer the sea bream (called vellamin) and the red [Link] boats

chiefly used aredug- out canoes improved by “spreading” and by the addition of a

weather – board to each gunwale; “catamarans” (madi) are found only in the south

places where surf has to be negotiated.13The Madurai – Kanchi speaks of Korkai as

the chief town of the Parathavar and the seat of the pearl – fishery and describes the

“Paravasare the most powerful people of the country”.14

The ancient Tamils noted that the habitable parts of the earth’s surface were

divisible into five natural regions; they named each region a tinai. ‘Tinai’ seems to

be derived from a root tin or tit which means ‘a stretch of land’. The word ‘tinai’ is

also used in the sense of the earth in general. The ancient Tamils observed that the

land surface of the earth considered of five natural regions. The five regions were

called (1) Kurinji, the hilly country, (2) Palai, the dry waterless region, (3) Mullai,

the wooded land between the highlands and the lowlands, (4) Marudam, the lower

courses of rivers, and (5) Neydal, the littoral tract, that which skirts the sea.15

Origin of the Paravas

The origin of the Paravathe fishing community of the south-east coast, the

following legends are discussed regarding the author of the Historia Ecclesiastica

(published in Tamil at Tranquebar in 1735) identifies them with the Paravaim of the

Scriptures, and adds that, in the time of Solomon, they were famous among those

13
Pate, H.R., [Link]., p.229.
14
Ibid, p.230.
15
Srinivasa Iyengar, P.T., History of the Tamils, Asian Educational Services, New Delhi, 1983, p.3.

34
who made voyages by sea; but it does not appear that there is any solid foundation

for this hypothesis.

It is a general belief among the Paravas that their original country was

Ayodhya, or Oudh; and it appears that, previously to the war of Mahabharata, they

inhabited the territory bordering on the river Yamuna or Jamuna. At, present they are

chiefly found in the seaport towns of the Tirunelveli district in the south of India, and

also in some of the provinces on the north-west coast of Ceylon.

With regard to their origin, there is a variety as well as discordancy of

opinions. Some of the Tantras represent them to be descended form a Brahman by a

Sudra woman, while the JatibediNul (a work of some celebrity among the Tamils)

states them to be the offspring of a Kurava (or basket-maker) begotten clan destinely

on a female of the Chetty (or merchant) tribe. But the Paravas have among

themselves quite a different tradition concerning their origin, which is founded on

mythological fable. They relate that their progenitors were of the race Varuna (God

of the sea), and on the occasion, when Siva had called Kartikeya (God of arms) into

existences, for destroying the overwhelming power of the sacred lake Sarawana, and

were like him nursed by constellation Kartika. At the close of the last kalpa, when

the whole earth was covered with a deluge, they constructed a thoni or boat, and by it

escaped the general destruction; and, when dry land appeared, they settled on the

spot where the thoni rested; hence it is called Thonipura, or the city of the boat. The

Paravas were once very powerful people, and no doubt derived much of their

ascendancy over other tribes from their knowledge of navigation.16

16
Edgar Thurston, Caste and Tribes of South [Link], Government Press, Madras,1909, pp.140-
141.

35
 The word ‘Paravan’ in classical Tamil denotes ‘man of the sea’.17 Its plural

form in Tamil is Paravas. The Paravas were also called the Parathavar or Bharathar

in conformity with their alleged origin from the royal ancestor, Bharathar, the

grandfather of the famous Kulasekara Pandya, founder of the Pandyan dynasty in

Tamilnadu.18

The Paravas as a community have retained the name of its occupation, way of

life, religious practices and certain characteristics like militancy and hospitality for

quite a long period. Every fisher folk household along the Fishery Coast has

preserved and natured this unique culture. These people are the same Paravas to

which the Sangam Literature makes frequent references.

Patric A. Roche gave an opinion like this “We the Paravas, are the Paravaism,

one of the last tribes of Israel and our present settlement of Uvari in Paravanadu is

Ophir of the Bible”.19

It is the general belief among the Paravas that their original country was

Ayodhya or Oudh and it appears that before the Mahabharatha war, they inhabited

the territory bordering river Yamuna or Jamuna. According to Edgar Thursrton, the

Paravas were once a very powerful people.

They had a succession of kings among them distinguished by the title of

Adiyarasen, some of whom seem to have resided at Uttara Kosamangay, a famous

place of Hindu pilgrimage in the neighborhood of Ramanathapuram.20

17
Nilakanta Sastri, K.A., The Pandya Kingdom, Swathi Publications,Madras, 1972, p.30.
18
Venantius Fernando, The Impact of the Portuguese Padroado on the Indian Fishery
Coast,Unpublished Dissertation, Urbania University1977, p.6.
19
RocheA.,Patrick,Fisherman of the Coromandel, New Delhi, 1984, p.16.
20
Edgar Thurston,[Link]., p.141.

36
 Hendry Heras has thrown fresh light on this issue saying that the Paravas

belonged to one of those ancient groups of people who derived their origin from the

Indus Valley. The Moon Paravas as he mentions in the research findings, are likely

to be the ancestors of the Pandya kings of Madura and of their Parava subjects of the

Fishery Coast.21

Leaving their birthplace in the Indus Valley, the Bharathars came down south

in search of fame and fortune. They settled on the south east coast of India, the

Coromandel Coast on the one side and on the other side along the west coast of

Ceylon from Negambo to Mannar.

Theancient Tamil inscription, there is a reference to Parava men, who fished

pearls by paying tribute to Alliyarasani, daughter of the Pandya king of Madurai.

They were probably the only people who fished pearls at that time.

The Sangam age refers frequently to the Paravas as a group that led a

prosperous life on the Fishery Coast. In course of time, as the fishery coast passed

through different fortunes under different ruling dynasties, the Parava life also

underwent changes.

Various myths and theories have been forwarded and expounded by

historians with regard to the origin of the Paravas. Edgar Thurston references

coincide with the Bible. He adds that in the time of King Solomon the Paravas were

famous among those who made voyages by sea. One of the interviews of Patrick A.

Roche goes like this: “We, the Paravas, are the Paravaims, one of the last tribes of

Israel and our present settlement of Uvari in Paravanadu is the Ophir of the Bible”22

21
Henry Heras, “The Minavan Mohenjo Dara”, Journal of Oriental Research, Madras, 1936, p.284.
22
Decla, S.,[Link]., p.14.

37
 According to Edgar Thurston, the Paravas were once a very powerful people.

They had a succession of kings among them distinguished by the title of Adiyarasen,

some of whom seem to have resided at Uttara Kosamangay, a famous place of Hindu

pilgrimage in the neighborhood of Ramanathapuram.23

Here they consolidated their position and became a distinct and important

entity in South India. In an ancient Tamil inscription, there is a reference to ‘Parava

men who fished pearls by paying tribute to Alliyarasani, daughter of the Pandya king

of Madurai. They were probably the only people who fished pearls at that time.

The Paravas made their first appearance in history as fishermen, divers of

pearls and organisers and chief beneficiaries of the pearl’s fisheries along their coast.

According to The Madras Census Report of 1901, there were in reality three

castes which answered to the name Paravas and which speak Tamil, Malayalam

Canarese respectively, and probably all the three decend from the Tamil Paravas

were fishermen on the sea coast. Thoothukudi was their headquarters and their

headman was called as Thalaivan (leader)and they were mostly Christians. They

claimed to be Kshatriyas of the Pandya line of Kings, and would eat only in

Brahmin’s house. The Malayalam Paravas were shell collectors, lime burners and

gymnasts, and their women acted as midwives. Their titlewas Kurup, Varakurp and

Nuraukurp. The Canaries Paravas were umbrella makers and devil dancers.24

Caste Leader (Jathithalaivar)

Paravas were expelled from Madurai and they came down southward. Their

main business was pearl- fishing. The rich merchants among the Paravas employed a

23
Ibid.,p.141.
24
Ibid., p.143.

38
number of men of their community for fishing pearl and they sold the same in the

market. This way the Paravas waxed rich and became important. This pearl-fishing

was exclusively in the hands of Paravas.

Muslims came to power once again; they had practically become the owners

of the pearl fisheries. Their tyranny over the Paravas, who for a long time had been

the sole masters, was without limit. They did not allow the Paravas to fish without

their permission and they claimed the monopoly of dealing in pearls.

The Paravas being sorely oppressed by the Mohammadans, one

VikiramaPandyan, a Parava of Pazhayakayal and rich merchant of Goa went to

Portugal and appealed for help from King John against the Moors. [Link]

writes he “had been in Portugal and honourably treated by John, the then king of

Portugal, advised him to seek for Aid at Cochin against the Moors”.25 Then Vikirama

was baptized by the Archbishop of Lisbon and the king made him Knight to the

Order of Christ. King John and his consort stood sponsors to the new convert. His

name was changed since then to Dom Joao de Cruz and he returned to India.

In the meantime, there had been a squabble about a Parava woman being

insulted and her husband having his earlobe torn by a Moslem. This occurred in the

year 1532.

“That was an unbearable offence to the whole Parava Community, who after

some days of secret plotting, suddenly attacked the Muhammadan quarters at

Tuticorin and killed a great number of Muslims. The rest had to commit themselves

to their little boats and fly from the city for their lives.” (The Aravidu dynasty of

25
Edgar Thurston,[Link]., p.144.

39
Vijayanagar by the Rev. Henry Heras, S.J., M.A., - professor of Indian History, St.

Xavier’s College, Bombay).

The revenge of the Mohammadans was terrible. “The Moslems, rich and

mighty now swore the extermination of their enemies and got the promise from the

Hindu rulers not to let one Paravan escape alive. They offered five fanams for every

head brought to them. Only when they lowered the price to one fanam or two annas

(so great had been the slaughter) did the Hindus dissatisfied stop the

massacre.”.26Jathithalaivar, as another of his titlesbrought it out, was the head of the

seven villages: Tuticorin, Punnaikayal, VirapandiyanPattanam, Alanthalai,

Manapad, Vaipar, and Vembar; the other Parava villages from Ovari to the Cape,

were united under an organization of their own. This dignity, though every holder of

it tried naturally to make it hereditary, appears, even before the coming of the Dutch,

to have been held by different families, in different places. For instance, a DaCruz, a

Gomez, a Silverira, a Motha, as residing at Thoothukudi, Punnaikayal,

VirapandiyanPattanam and Manapad.

Sun and Moon Paravas and their divisions

The population of the Paravas grew, and the two sub- sections of this tribe

were eventually formed. Each section took a new device for worship by which they

were distinguished from each other. One of the sub-sections was called PagalParavar

(Sun Paravas) and the other NilaParavar (Moon Paravas)

The Minas worshipped “Fish” as their god so they were named after it. Sun

and the Moon Paravas worshipped the “Sun” and the “Moon” respectively as their

26
Dahmen Houpert,S.J.,A South Indian Mission andFourth Centenary of planting of the Cross on
the Pearl Fishery Coast, 1936, P.28.

40
gods apart from the main worship of “Fish” so the names of the Sun and Moon

Paravas are also known as “Suria Kulathar” and ‘Chandra Kulathar’ respectively.

The Lunar race is more popular and important for they are often mentioned in the

inscription of Mohenjo-Daro.

The Suriakulam section is formed by Rama and others as we learn from

“TanithamilKatturai” by NelambikaiAmmaiyar. To prove the division of Paravas on

account of worship the following can be aptly quoted. “In the year4300 B.C., in the

town called “UR” where the Sumarians lived, there were excavated the relics of the

“Sun God” and the “Moon God” – vide, Sir L. Wooley’s “UR” of the Chaldees’ and

Abraham H.R. Hale’s. A season’s work at “UR”.

The ancienttamils are used such vessels are found in Sangam literatures from

the Sangam Age. A few of them are vangam,27umpi,28nawai, dhony,

kalam,29mathalai,pathai, punai, thonnai, paru, podam, panri,thimili,

pattihai,paduvai, midavai, and odam.30

Three sailing vessels-the catamaran, vallamandthoni- symbolize three levels

in Parava economy (tholil), a social hierarchy based on wealth, and three patterns of

settlement (village town and port city). Despite the totally different impact that

British measures had on the grammams (villages) and urs (towns), neither provides

information for analyzing the relationship between Paravas and contiguous groups.

For this it is necessary to look at the major urban center of the Paravas, the city of

Tuticorin.

27
Vangam, used for long distance voyages across the seas. Pathitrupathu-52; Ahananuru-255;
Maduraikanchi-356.
28
Ahananuru– 29,187.
29
Ahananuru – 149.
30
NamadeepaNigandu, SivasubramaniyaKavirayar, Tamil University, Thanjavur,1930.

41
 The catamaran, the vessel characteristic of the cutlying Parava grammams

and pakkams (hamlets) and the sustenance-giving tool of labor of the poorer fishing

segments of the jati, continued its role and function untouched by the measures of the

British raj. Confined to small catches of fish which would be utilized to provide food

for the families or bartered and sold in exchange for other basic commodities, the

catamaran provided little scope for any change in the way of life of the grammam

and pakkam inhabitants or for inducing any immigration of other groups into

grammam confines or tholil. The catamaran drew even minor sons to the chores of

fishing and provided little stimulus to literacy, a more advanced economy, or a

higher standard of living.

Parava society

The Paravas occupied mainly the villages of Fishery Coast. They were

honorable, trust worthy and partly friendly. They greeted others with folded hands.

The fishermen, who were some twenty thousands in number, lived in twentytwo

villages. The path from one village to another was largely bare and lonely

stretchingcoast distance of thirty-five leagues from Rajakkamangalam on the other

side of Cape Comorin to Vembar.31

Themen ate by themselvesand even turned their backs to their wives while

eating. They ate from copper bowls, without touching their food with the left hand,

and they also drank from copper vessels, usually without bringing the rim to their

mouth. They chewed betel, the nut of the areca palm, rolled up with lime in the leaf

of the same tree, a practice which turned their teeth black, and saliva red. They

31
Joseph Costelloe (trans), George Schrummer, Francis Xavier – His Life and TimesVol. II, Rome,
1977, p.306.

42
drank the sweet, intoxicating arrack (urak) of the Palmyra palm. The poor Paravas

slept on the bare floor.32

Sati existed and those women who refused to burn themselves became public

women. They had to leave their home and go elsewhere. Those who opposed sati

were killed and those who performed sati would live along with her husband in the

next life.

Adultery and superstitions were rampant and magicians played a significant

role in the lives of the people.33 The Parava villages had their own government and

all the authority lay in hands of the Pattangattis (the head of the Parava village).

They ruled over a village and were chosen from the more prominent individuals. At

their head was the Pattangatti – Mor, the chief of the caste. The Paravas dwelt in

seven chief localities and their headman was known as Jathi Thalaivanor the Lord of

seven villages.34

Villages of the Paravas

Kanyakumari

Kumari Muttam

Perumanal

Idinthakarai

Kuthenkuli

Uvari

Periyathalai

Pudukarai
32
Ibid., p.37.
33
Ibid., p.38.
34
Arunachalam, S., The History of the Pearl Fishery Coast of the Tamil Coast, Annamalai
University,Annamalai Nagar, 1952, p.28.

43
 Manapadu

Puthukudi

Alanthalai

Tiruchendhur

Virapandyanpattanam

Thalampuli

Punnaikayal

Pazhayakayal

Thoothukudi

Vembar

Vaipar

Mookaiyur

So, the Political situation of the Fishery Coast same as for Manapad

Fishery Coast under Various Tamil Kingdom

The Pearl Fishery Coast

The Pearl Fishery Coast is situated on the Gulf of Mannar and its bed was

once a fertile and prolific breeding ground for oysters and natural pearls. 35 Different

names have been ascribed to the Pearl Fishery Coast in different [Link]

Gulf, Malabar, Choromandel Coast, Coromandel, Comorin Coast, Pescaria, Fishery

Coast, etc., all denote the same Pearl Fishery Coast. There are also names like

Madura coast, Tirunelveli coast (Tinneveli coast), east coast, Tamil coast, and south

Coromandel which are linked to the Pearl Fishery Coast. Thoothukudi was both the

35
Animesh Ray, Maritime India Ports and Shipping,MunshiramManoharlalPublisher,New Delhi,
1993, p.25.

44
religious and the commercial capital of the Fishery Coast and it is continuing to be so

even now.36

The Portuguese established settlement at Manapad. In the eighteenth century,

Manapad seems to have been the headquarters of the Jesuit missionaries. For some

years the college of the coast was located here, having been transferred from

Tuticorin about in 1743, the college in Manapad was shifted to Periyathalai due to

health reasons. Fr. Constantine Joseph Beschi, the gifted tamil scholar is said to

have presided over this college and pursued his literary accomplishments in

Manapad.

The Fishery Coast under the Pandyas

The Tamil country was ruled by the Cheras, the Cholas and the Pandyas from

300 B.C. to A.D. 300. According to a tradition, the above three were brothers who

originally resided at Korkai, near the mouth of the Tamiraparani River in the

Tirunelveli region. While the Pandyasremained at home, the other two brothers

eventually got separated. Korkai, the capital of the Pandyas, became the primary

sea port and an important trading centre because of the availability of pearls.

According to Ptolemy Korkai was an emporium of the pearl trade and birth

place of the Pandya dynasty37Madurai Kanji refers to Korkai as it was the centre of

pearl fishery.38The foreign trade of Sangam Tamilnadu (Tamilaham) under the

Pandyas was brisk and had developed all the ancillary requirements such as labour,

shipping and lighthouses. This proves that trade was not a freak but a bright chapter

36
Decla, S.,[Link], p.14.
37
Crindle, M.C.,Ancient India as Described by Ptolemy, MunshiramManoharlalPublishers,New
Delhi, 2000, p.57.
38
Nilakanta Sastri, K.A., [Link]., p.31.

45
in a continuing tradition of Tamilnadu.39 The pearl trade with Rome is strongly

evidenced by the Roman Pliny. Roman coins have been found throughout South

India, especially in Tirunelveli district and in the island of Mannar.40

The harbour of Korkai gradually silted up and deltaic accumulation

eventually cut off ready access to the sea. In consequence, the old city gradually

decayed and the population drifted to the new mouth of the river, where another

town sprang into being at the expense of Korkai. So, the second important port was

Pazhayakayal.

The Imperial Cholas on the Fishery Coast

In the ninthcentury inter – power conflicts between the Pallava and the

Pandaya kingdoms presented opportunities for the revival of the Cholas into a

formidable power. Since the pearl and chank fisheries of the Gulf of Mannar were

very lucrative, the Chola kings also made rival claims and at times seized control

over them.41Raja Raja Chola I (985- 1015), the first great Chola ruler had

formidable naval fleet and hence subdued the Pandyas. Madurai and the rest of the

Pandya country became part of the Chola Empire. He also brought the Cheras and

the northern region of Ceylon under his control.42The Thiruvilangadu plates

contain account about the invasion of Raja Raja on Ceylon. He, by his powerful

army excelled, crossed the ocean by ships and burnt the king of Ceylon.43

Rajendra Chola (1012 -1044), the son and successor of Raja Raja made a

triumphal march through the Pandya and Kerala countries. He appointed one of his

39
Pillai, K.K., A Social History of the Tamils, University of Madras, Madras, 1973, p.264.
40
Arunachalam,[Link]., p.52.
41
Rajayyan, K., Tamil Nadu A Real History,Rathna Publications, Trivandrum, 2005, p.74.
42
Ibid.
43
Nilakanta Sastri, K.A., Colas, University of Madras, Madras, 1975, p.178.

46
sons as viceroy (the Pandya and Kerala king) with the title Chola – Pandya since

Madurai being the headquarters of the new viceroyalty.44 The new viceroy took

possession of the bright spotless pearls, which were the seeds of the spotless fame

of the Pandya kings.45 The Cholas called the east coast as Cholamandalakadakarai

where pearls were found in abundance. The Imperial Chola rulers had developed

cordial relations with the Arabs who had settled on the Fishery Coast. The Arab

traders and navigators helped them to carry out trade in textiles between South

India and west Asia and the Indonesian Archipelago. The Cholas utilized fully the

maritime skills of the Arabs.

Revival of the Pandya Rule on the Fishery Coast

During the middle of the thirteenth century the reign of the Second Pandyas

began in Tamil countryand naturally the Fishery Coast also came under its way. It

was Jatavarman Sundara Pandya (1251 – 1268) who revived the Pandya rule.46

Pazhayakayal continued to be the important port of the Second Pandyas also.

It was visited by Marco Polo, the Venetian traveler, and Wassaf the Arabian

traveler during the reign Maravarman Kulasekara Pandya (1268 -1310).47

Muslims of the Fishery Coast

The Arabs who had settled in Pazhayakayal, Kayalpattanam and Kilakkarai

were supplying horses to the Pandya rulers from ninth century onwards. The

establishment of Madurai Sultanate was a boon for them, as it strengthened their

position further in the extreme south. The Arabs who had already settled on the

44
Nilankanta Sastri,K.A.,Social History of the Southern India from Pre – Historic Times to the Fall
of Vijayanagar, Oxford University Press,Madras, 1955, p.174.
45
Ibid, p.201.
46
Rajayyan,K.,Tamil Nadu A Real [Link]., p.101.
47
Caldwell, R.., A History of Tinneveli, Asian Educational Services, New Delhi, 1982, p.72.

47
western coast in the seventh century moved to Pazhayakayal and then to

Kayalpattanam. They were called by different names. In the west, they were known

as Mappilars, and in the Chola Mandalam they were called by names such as

Lebbais, Ravuthars and Marakkayars or Marakkars. These names were not caste

indenties but specified particularly based on the profession each group carried out.

The word ‘Marakkar’ or ‘Marakkayar’ is derived from the Malayalam word

‘Marakkan’ which in turn was derived from ‘marakkalam’ (boat). They involved in

overseas trade. The Portuguese used the word ‘Marakkar’ in their documents for

the first time.48

After their settlement on the Tirunelveli coast, the Muslims slowly began the

propagation of their religion, first under peaceful means. They made matrimonial

relations with some of the Paravas also. The advent of the Muslims to the south

was ordinarily dependent upon the advance of their political power. Ever since the

famous expedition of Malik Kafur (1310), every successive wave of Muslim

invasion left behind large deposits of soldiers and camp followers in the Deccan

and the southern districts.

The Tamil Muslims were experts not only in pearl fishing but also in selling

them. The Marakkayars of KayalpattanamandKilakkarai earned more in pearl

fishing after the Cholas and the Pandyasestablishedtheir trading centres in Madurai,

Rameshwaram and Kilakkarai known as Muthuchawadi or Muthupettai where they

sold pearls.49

48
Decla. S.,[Link]., pp. 39-41.
49
Ibid.

48
Vijayanagar Empire and the Fishery Coast

The Vijayanagar empire was founded by the Sangama brothers in 1336.

TheMuslims were knocking at the doors of south Indian kingdoms. When the

Vijayanagar empire conquered Madurai, many prominent Muslims had retreated to

the Fishery Coast and slowly began to establish their authority and extend their

influence into the pearl fishery itself which was still then the exclusive right of the

Paravas. The Political authority of the Vijayanagar empire, in spite of its several

attempts, could not curtail the economic growth of the Muslims. The interests of

the Paravas were not safeguarded through the Vijayanagar rulers received their

(theParavas) tribute from the pearl fisheries.50

Fishery Coast Under Nayaks and Poligars

Before Krishnadeva Raya regularized Nayakships, the Tamil country was

ruled as a military outpost by the Vijayanagar rulers.

The numerous Nayaks appointed by the government were empowered to

maintain law and order and to collect revenues in the conquered territories. They

were not the representatives of the Tamilnadu population but agents of a Telugu-

speaking government which lay beyond the cultural borders of Tamilnadu. 51

The duties of the Poligars were to collect the tribute and maintain troops for

the service of the king. The Poligars enjoyed paramilitary, police and revenue

powers. Economically, the Poligar system ruined the Paravas of the fishery Coast.52

50
Venkata Ramanappa, M.N., Outlines of South History with special Reference to Karnataka, Vikas
Publish, New Delhi, 1975, p.173.
51
Rajayyan, K., Rise and Fall of the Poligars of Tamil Nadu,University of Madras, Madras, 1974,
pp.1-19.
52
Ibid., p.20

49
Pearl Fishery in the Sixteenth Century

Caesar Frederik, a Venetian merchant who stayed in India forabout

eighteenyears visited the Thoothukudi Coast by about 1563, has left behind him an

account on the pearl fishery. The coast from Cape Comorin to Kayal was called the

Pearl Fishery Coast. This fishery began every year in March or April and lasted

fifty days. The fishery was by no means made every year at one place; but one year

at one place and another year at another place, but all however in the same sea.

When the fishery season approached, some good divers were sent to discover the

greatest quantity of oysters under water. On the shore of the place thus discovered,

a village, with houses, market and other infrastructure which would be provided

and even last after the fishery was over. The fishers or divers were mostly

Christians and church of the Friars of Saint Paul on the coast. There were armed

men on the boat to accompany the pearl fishery team to protect them from sea-

pirates. A team of seven or eight men used to sail in a boat and boats sailed in

groups for security reasons. On anchoring, a rope with a stone at the end would be

lowered to the sea. The divers, having their ears well stopped and body anointed

with oil, and a baskets hanging to his neck or under his left arm, dived down to the

bottom of the sea by holding the rope, filled the basket with oyster as fast as they

could, when the baskets became full, they would shook the rope and his

companions over the boat would draw him up with the basket through the rope.

This would be done repeatedly until the boat became full of oysters. Then they

50
returned at the evening to the shore by the teams of the fishery in long rows. Then

each company would sit around their heap and began to open the oysters.53

The first quality was to be sold to the Portuguese, the second quality is sold to

the Bengal, the third quality to the Canarese (Vijayanagar kings) and the fourth

inferior quality is sold in the country. Thus, the pearls were sorted and the prices

were fixed. Merchants from the abovementioned countries who had already

assembled in the village would buy them. In 1652 C.E, the Dutch expelled the

Portuguese from the Thoothukudi coast and occupied their place in pearl fishery. A

French Missionary, Father Martin who visited Thoothukudi in 1700 also described

the pearl fishery in the coast. He has furnished certain new information. During his

visit pulleys were used to drop the divers to the sea bed. The divers who were more

skillful collected more oysters and they were given due incentives. Some greedy

divers in an anxiety to collect more oysters fell fainted and last their lives as they

could not shook the rope in time. There were instances that there was competition

among the divers beneath the sea and one would try to steal oysters from the others

collections. Some divers were said to have taken knives with them down to the sea

to murder those who would steal the collected oysters. There were instruments to

classify the size of the pearls.54The big pearls were much [Link] Dutch now

occupied the place of the Portuguese in purchasing the pearls. But they did not

compel anybody to call them. All the pearls taken on the first day, belonged by

express reservation to the King or to the Sethupathis. The amounts of oysters found

in different years varied infinitely. In 1700 C.E, the pre- testing of the availability

53
Sinnakani, R., Gazetteers of IndiaVol.I, Tamil Nadu State, Director of Stationery and Print,
Thoothukudi, 2007, p.98.
54
Ibid.

51
of oysterswas encouraged and an unusually large number of boat owners took out

licenses to fish but the season proved distress. Only a few thousands were taken on

the first day by all the divers together and a day or two afterwards not a single

oyster could be found. It was supposed by many that strong under currents had

suddenly set in owing to some unknown cause and covered the oysters with layers

of sand.55 In the earlier period, described by Marco Polo and Ceaser Frederic, the

pearl fishery seems never to have proved a failure. It was successfully carried on

some bank or another off the coast year after year. But in later times failures

frequently occurred. Bishop Caldwell has found out that the first of these failures

took place thirty years after the Ceasar Frederic Reportand it continued for an

entire generation. Bishop Caldwell has learnt from Burnell that Baretto, Bishop of

Cochin, in an account of the Missions published in 1615 says that the pearl fishery

along the coast of which he gives description had failed for thirty-four years. He

further says that it recommenced again four years ago. This appears to have formed

the principal characteristic of the fishery in modern times. In 1700, Martin has also

reported the failures. The time the fishery conducted under the East India

Company’s Government was in 1784 C. E, when Irwin was the Superintendent of

the Assigned Revenue Collector of the district and this too was proved failure.56

After independence 20.10.1986 Thoothukudi was called out as new district

and named after V.O Chidambaranar, a great national leader. In 1997, as it was

renamed after its head quarter town, Thoothukudi. It has 3 Revenue Division.

Manapad comesunderUdangudi Taluk in Thoothukudi District.

55
Ibid., p.99.
56
Ibid.

52
Manapad Village Panchayat

Manapad village is located in Tiruchendur Taluk of Thoothukudi district in

Tamilnadu, India. It is situated fifteen km away from subdistrict headquarter

Tiruchendur and sixty km away from district headquarter Thoothukudi. In this

district,theTiruchendur taluk contains six unionssuch as Tiruchendhur,

Kulasekharapatnam, Udangudi, Sattankulam, Alvartirunagari and Kayalpatnam.

The village of Manapad, is under the control of Udangudi Union. Manapad

of about a mile away on the other side of the river Karamanaiyar, is the other

member of the union. It lies along the north side of the sandy promontory which

runs out to form the southern arm of the harbour. Inhabited entirely by Paravas, it is

one of the most striking villages of the district. The houses, largely copied, it is

said, from models of English residences in Ceylon, are solidly built of stone: some

are storied, all are titled trading in Ceylon, leaving behind them their families, to

whom they return at intervals.57

The Postal code of Manapad village is 642 591. As per 2009 status,

Manapad is the gram Panchayat of Manapad [Link], Puthukudierru

and Sabapathipuram are the sub villages in Manapad.

The total geographical are of village is 453.57 hectares. Manapad has a total

population of 5,795 peoples. There are about 1,321 houses in Manapad village.

Tiruchendur is nearest town to Manapad.58

Total population – 6,376

Male Population - 3,231

57
Pate, H.R., [Link].,p.502.
58
Personal Interview with Selvam, Librarian, Panchayat Office, Manapad on 25.08.2018.

53
 Female Population - 3,145

There are nine wards in the village. For village Panchayat, the president is to

be elected by the voters of the village for the period of five years. This is the first-

time women are elected as the President of this village in the beginning of the year

1947 to till now. Mrs. V. Crensitta [Link]., [Link]. was the first women president of

this village.59 R. Jelison was the vicepresident of this village.

Former Presidents of Manapad Panchayat

· In 1947 to 1986 Manapad Village Panchayat was under the control of

Kulasekara Pattanam

Town Panchayat.

· In 1986 to 1991 Manapad village Panchayat was under the control of Private

officer of Udangudi Union.

· In 1991 to 1996 Manapad village Panchayat was under the control of Mr.

Rapheal Voice and Mr. Angello. Rapheal Vaiceruled this village for two

months in the beginning of the year 1991, then remining period was ruled by

Mr. Angello.

· In 1996 to 2001, Manapad village Panchayat was under the control of Mr.

Bismarck.60

· From 2001 to 2016, the three consecutive terms Mr. Michael had the control

of Manapad, the village Panchayat.

· In 2016 – 2020 Private Officer, UdankudiPanchayat Union taken control of

Manapad

59
Personal Interview with Crensitta, President, Panchayat Office, Manapad on 24.11.2020.
60
The Letter,Udangudi Panchayat Union, Udangudi,dated: 01.12.2020.

54
 · In January 2020 very recently Mrs. V. CrensittaVinogin [Link]., [Link]., was

elected as the first women president of Manapad Village Panchayat.61

Natural Beauty

Among the seven coastal villages (Veerapandianpattnam, Alanthali,

Manapad, Combudurai, Punnakayal, Thoothukudi, Keelavaipar) Manapad has a

special attraction. There are many places to watch and enjoy. 62 The natural beauty

of Manapad can be appreciated most profoundly at Sunrise and at Sunset one can

leisurely enjoy the beauty of this village. If one happened to view the sea early in

the morning from the top of any house close to the sea, one could see the

shimmering turquoise sea under the orange rays of the un. Many tourists visit

Kanyakumari (Cape Comorin) the southernmost point of India, where the three

Oceans meet, to witness the wonderful sight of the rising Sun. But what is strange

and marvellous is that the very same beautiful scenery is seen at Manapad.

The orange ball of fire emerging out of the sea, lighting up the azure sky with

its golden rays is a veritable feat for the eyes indeed!63 Against this back drop, the

fisherman in their catamarans returns with their nightcatch. This little country boats

are dotted at various distances in the sea. On a calm day, with just a little breeze,

one can feel with the rhythm of boats, gliding gracefully on the water.

In the twilight hours, when there is still enough light from the setting Sun, the

view of the village from the elevation of the holy Cross Church is too wonderful to

be expressed in words. At that hour, the Sun slowly sinks into the hills, on the other

side, and its fading rays play on the surface of the sea, giving the impression of
61
Personal Interview with Azharuddin, Clerk of Panchayat Office, Manapad on 24.11.2020.
62
Patrick [Link], Fishermen of the coromandel A social Study of the Paravas of the Coromandel,
Manohar Publisher,New Delhi, 1984, p.46.
63
Cordule Miranda,[Link]., p.2.

55
fireflies flitting here and there on the ocean. Looking down from the hill, one sees

miles and miles of huge colored sand on one side, and on the other a great expanse

of water, crested with dainty lace like white foam as the waves lap towards the

shore. On the edges of the sea, there are boats tied to logs buried in the sand. A

little away from that the fisherman are seated still mending their nets in spite of the

fading light.

The village of Manapad, almost girded by the blue sea, that is crested by the

tall foamy billows set in the yellow where sands or the long waving foliage of the

coconut trees set in shady groves with the tall Palmyra standing sentinel like all

around her. Even at this part of the day various human activities are carried on, and

one can hear the soft voices of children and woman as they walk along the sea

shore. Further up from men,women and young girls carry earthen pots on their

hips, either going towards the well at the foot of the hill or coming from it, to fetch

the day’s drinking water for the family.64 They walk along the shores letting the

water wash their feet and chatting gaily as women do. While there are other women

who stand around the well, and bathe themselves. They wear their skirts tied

around their chest, and draw buckets made of palmyra of water from the well to

pour even themselves. In the meantime, their washed saris tied to poles are drying

in the sea breeze.

As we move our gaze away from the women, we can notice groups of

children, bending over the water searching for little oysters and crabs. Some others

dig holes in the wet sand, and stand inside them, waiting for the waves to splash on

them, just for the sheer joy of it. Some boys wade in to the sea, and ride the waves
64
Anselm Miranda, “The Manapad Students League”, Manapad Punitha Yagappar Aalaya
PonvilaSirappuMalar, Quadra Press, Chennai,1979, p.5.

56
to cool themselves after the neat of the day. Further at the edge of the village are

vast stretches of Palmyra trees which seem never ending. But they actually end

where Kulasekarapatnam, the next village begins. Thesun slowly disappears and

the light fades away, there is an atmosphere of ethereal charm and one foot as if is

nothing in the middle of this immensity of creation.

Light House

There are three light houses in Thoothukudi District. Manapad is one among

the three. A Little away just behind the church is the Light house which sends

flashers of lights at night to guide the sea farers. It is white groupflashing light;

visible mark for 18 miles to all the ships, passing between the west Coast and

Ceylon, was set up in 1901 to replace the inferior light which had existed at the

point since 1881.65 The light house helpsone to see with ecstasy, the long sea coast

even till Kanyakumari to Tiruchendur which is beautiful and enjoyable because of

the green gardens. Tall buildings and nice houses are a feast to the eyes. Tall

coconut trees and neem trees make the village greener. This focal plane is 45m

(148 feet); two white flashes every 10 seconds 18m (59 feet) round masonry tower

painted with red and white spiral bands; lantern dome painted red. This is the first

light house of the East Coast areas.

Shoreline

Compared to the other side where there is minimal human habitation as it is

isolated, and its nature is more beautiful here, yet people hardly frequent here

except some odd visitors. It is rather weary and scary if one happened to be alone

there. Because from St. Francis Xavier cave, the sea has become suddenly rough

65
Pate, H.R.,[Link], p.502.

57
and those rocks are jumping out of it. The waves lash against these rocks with

much force even on a calm day. They used to call that part of the sea ‘Aann Kadal’

(malesea) and were warned by our parents never to play in the water there. But, on

Sundays, the villagers visit the father side of this beach, after benediction in the

Church during evenings The access from the village, to this side is through the sand

dunes which are dotted with Palmyra palms. Here the sea is calm, and young girls

and children wade in the water while the more adventurous boys venture further

sea. Other children engage themselves in collecting sea shells or build sand castles.

The shells found here are really unique, they are of various colours and shapes. A

little away from the sea – shore, higher up we find mounds of shells lying by the

side of kilns, out of which billows smokes slowly mingling with the sea – air.66 To

the keen observer, they seem to serve as the back – drop to the blue sea and the

beach – goers in their colourful dress. What is very curious about this beach is that

there are no vendors selling eatables as one may find in other places. Children

bring snacks such as roasted pea- nuts from home and as a consequence this part of

the beach is very clean, almost pristine in its appearance. Such is the natural beauty

of Manapad that a French priest belonging to the modern Jesuit’s Fr. Stephen

Coube S.J a French priest belonging to the modern Jesuit missionary writes about

Manapad northern bay in his book “In the country of casters” about the natural

beauty of Manapad.

National Level Sea Sports Event begins at Manapad

The three day national level sea sports event, ‘Manapad Classic 2016,’ was

inaugurated in the shallow waters of Manapad coast on Friday. Inaugurating the

66
Francis Tiburtius Roche, Introduction - Xavier and Manapad, Madurai,1942, p.30.

58
 event, Tourism Commissioner Har Sahay Meena said that it was his dream to

promote Manapad as the best and the biggest tourist spot in south India. He said

that he would request the government to bring more facilities to Manapad. More

such sea sports events should be organized in the State which had a 1,076

kilometre, long coastline. With its pristine coast, Manapad offered a platform to

host such adventurous sports.67

Endowed with natural beauty, Manapad would emerge as a tourism village

with the cooperation of the local people, who would be trained as tourist guides.

Tourism would be encouraged in all 13 coastal districts of the state under Swadesh

Dharshan Scheme, and a proposal to this effect was ready at a cost of Rs. 95 crores.

Beaches would be provided with sit out facilities, floating jetty, small cafeterias,

better roads and walkers’ paths. Tender for these developments would be called for

after a detailed project report was prepared. There were also plans to create a

tourism circuit connecting Kanyakumari, Tirunelveli, Thoothukudi and

Ramanathapuram.

Collector [Link] said that a proposal had been sent to the government

for establishing a water sports academy in the district at a cost of Rs. 7 crores. Sea

sports would be introduced on Tharuvaikulam coast which also had ideal weather

conditions, he added.

Arun Miranda, programme organizer, said that apart from the scheduled

events of sailing, surfing, kite- boarding, kayaking, wind surfing and stand up-

67
The Hindu,dated: 13.02.2016.

59
paddled events, slackine, beach volleyball and beach kabbadi events would be

organized this time.68

Tuticorin Sub- Collector S. Gopala Sundara Raj, Tiruchendhur Revenue

Divisional officer Thyagarajan, Deputy Superintendent of Police (Coastal Security

Group) N.K. Stanley Jones, Joint Director of Fisheries [Link] Xavier, District

Sports officer [Link] and others were present.

Karamaniyar River

Karamaniyar river is the northern part of Manapad [Link] has a number of

small seasonal streams and gets its flows mainly from the surpluses of

Vijayanarayanan tank and from monsoon rainfall. Manimuthar main canal joins

with the river near Pillaikulam village. After traversing a total distance of 56.5 km,

the Karamaniyar river flows into the Gulf of Mannar near Manapad village in

Thoothukudi District. The Karamaniyar river feeds about 75tanks and has

registeredayacut of 2976 hectares. The total extent of this sub basin is 903.93 sq.

km. Covering blocks are Alwarthirunagari, Thiruchendhur, Sathankulam,

Udankudi, Kalakkadu, Nanguneri, and Radhapuram either part or full. 69 There are

ten observation wells in Karamaniyar sub basin. The winter water level varies from

4.00 to 13.50 m and the summer water level ranges from 13.50m 15.50m.70

Karamaniyar Bridge

After the independence of India, Mr. K. Kamaraj was the chief Minister of

Tamil Nadu from 13.04.1954 to 02.10.1963, during his tenure he built a bridge to

Manapad. This “Karamaniyar Bridge” was built and opened by Kamaraj on

68
Ibid.
69
Nambiryar River Basin,[Link]., p.4.
70
Ibid., p.13.

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 23.07.1956.71Formerly Manapad was in Tirunelveli District and now in

Thoothukudi District.

Fishermen Sail Miniature Boats to spread awareness on Covid -19

It has been over a decade since the seaside village of Manapad has seen a

thoni sail its waters. The man made country boats have been replaced by engine

powered fibreboats. However, the lock down, and the fact that fishermen are out of

work, has resulted in a resurgence of the thoni, or vallam as they are locally known.

These thonis are not the life- sized ones that fishermen take to sea. They are

miniatures, a little over one and a half metres long, made of tin and wood.72 Boys in

Manapad made50 of the miniatures and sailed them in a grand parade, weaving in the

message of physical distancing to tackle the pandemic.

On July 25, when the winds picked up a little after 12.30pm, the boats were

placed at a one metre gap from each other. The boys let the winds steer the boats in

waters alongside the coastline, from Fishermen Colony to Raja Street, as locals

watched them from land. They even called out awareness messages on COVID – 19

as they did so. The boats did four rounds, and the parade lasted one and a half hours.

Stephilan Fernando, who represents the boys, was documenting it all on his

mobile phone. “We had a lot of time on our hands since we were not going to sea”

says the 22 year – old over a phone call, adding that they decided to put this time to

good use. “Each thoni that we made took us six days of work; we carved out the base

in wood”, he explains. This was a quite task, since none of them had sailed a thoni

themselves. “A lot of them went to their fathers and grandfathers, who helped them

71
Inscription at Karamaniyar Bridge, Highway Department, Tirunelveli District Board, Manapad,
1956.
72
Personal Interview with Julian, Fishermen, Manapad on 07.04.2021.

61
design the vessels from memory.” Stephilan says the last time a thoni was used for

fishing in Manapad was designed in 2005. “After the Tsunami in 2004, people

gradually began shifting to fibreboats since they were easier to maintain and

manoeuvre,” he explains. High octane boat races, those involving life sized ones and

miniatures, have long been part of Manapad’s festival traditions. “I’ve heard how the

entire village would turn up for the races held during the Holy Cross Church Festival

in September; there were prizes too”, recalls Stephilan, adding that sadly. They have

now become a thing of the past. Thanks to the lockdown, they got chance to relive

some of the excitement, as well as spread word on the pandemic.

Stephilan says that, this awareness wave is also catching on in Manapad’s

neighbouring villages recently. “We heard that people in Periyathalai, some five

kilometres from Manapad, as well as those in Uvari, are planning something similar

this week.73

73
The Hindu, Manapad dated; 30.07.2020.

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