There is record of disputes between the White and Black Jews for as early a time as that of the Dutch settlement, or even earlier. Jealousy and strife between the two sections on matters of intermarriage and equal privileges seem to have existed even during the time of the Portuguese. Canter Visscher, in his ‘Letters from Malabar,’[54] refers to these party feelings. “The blacks,” he writes, “have a dark coloured Rabbi, who must stand back if a white one enters, and must resign to him the honour of performing the divine service in the synagogue. On the other hand, when the black Rabbis enter the synagogue of Whites, they must only be hearers. There has lately been a great dispute between the two races; the Black wishing to compel the White Jewesses to keep their heads uncovered, like their own women, and trying to persuade the Rājah to enforce such a rule. The dispute ended, however, with permission given to every one, both men and women, to wear what they chose.”
More than once, Jewish Rabbis have been appealed to on the subject of racial purity, and they have on all occasions upheld the claims of a section of the Black Jews to being Jews, and the White Jews have as often repudiated such decisions, and questioned their validity. The weight of authority, and the evidence of local facts, seem to militate against the contention of the White Jews that the Black Jews do not belong to the Israelitish community, but are the descendants of emancipated slaves and half castes. The White Jews appear to have maintained the purity of their race by declining intermarriage with the Black Jews. It must be admitted that, in the earlier centuries, the original settlers purchased numerous slaves, who have since then followed the religion of their masters. It is recorded by Stavorinus[55] that “when these Jews purchase a slave, they immediately manumit him; they circumcise him and receive him as their fellow Israelite, and never treat him as a slave.” It is noted by Canter Visscher[56] that “the Jews make no objection to selling their slaves who are not of their own religion to other nations, obliging them, however, when sold, to abandon the use of the Jewish cap, which they had before worn on their heads. But slaves, male or female, once fully admitted into their religion by the performance of the customary rites, can never be sold to a stranger.” The Jews are said to have had former fugitive connections with the women of these converts, and brought into existence a mixed race of Dravidians and Semitics. It would be uncharitable to infer from this that all the Black Jews are the descendants of converted slaves or half-castes, as it would be unreasonable to suppose that all of them are the descendants of the original settlers. It is noted by Mr. Adler that “the Rev. J. H. Lord quotes an interesting pronouncement on the racial purity of the Black Jews of Malabar made by Haham Bashi of Jerusalem in 1892. The Rabbi is said to have referred to the Maharikash (R. Jacob Castro, of Alexandria), whose responsum in 1610 confirmed the ‘Jichus’ or the ‘Mejuchasim’ and decided likewise. He is even said to have allowed one of his relatives to marry a Brown Jew! Nowadays, the White Jews hold aloof from the larger community, black or brown, and profess to be of another caste altogether. But one of the most intelligent of their number, who took us round the synagogues, professed to think such exclusiveness exaggerated and unfair, and admitted that their own grandfathers had lived with Black Jewesses in a more or less binding marital relation, and it is abundantly clear that, till recently, the Black and White Jews were quite friendly, and the very fact of the White Jews holding the title-deeds merely proves that they were trusted by the true owners to keep them for safe custody, as they were richer and possessed safes. In an article in the ‘Revue des Deux Mondes,’[57] Pierre Loti, writing of the Black Jews, says that “le rabbin me fait d’ameres doléances sur la fierté des rivaux de la rue proche, qui ne veulent jamais consentir à contracter marriage, ni même à frayer avec ses paroissiens. Et, pour comble, me dit-il, le grand rabbin de Jérusalem, à qui on avait adressé une plainte collective, le priant d’intervenir, s’est contenté d’émettre, en réponse, cette généralité plutôt offensante: Pour nicher ensemble, il faut être des moineaux de même plumage.”
In recent years, a distinction appears to have grown up among the Black Jews, so that they now want to be distinguished as Brown Jews and Black Jews, the former claiming to be Meyookhasim or genuine Jews. In this connection, Mr. Adler writes that “the Black Jews are themselves divided into two classes, the Black Jews proper, who are darker, and have no surnames, and the noble, who have family names and legitimate descent, and claim to be the true descendants of the Cranganūr or Singili Jews.”
The White Jews are generally known by the name of Paradēsis (foreigners). This designation is found in some of the Sirkar (State) accounts, and also in a few Theetoorams or Royal writs granted to them. It is argued that they must have been so called at first to distinguish them from the more ancient Israelites. The existence for centuries of three small colonies of Black Jews at Chēnnamangalam and Māla in the Cochin State, and Parūr in Travancore, at a distance of five or six miles from Cranganūr, shows that they must have sought refuge in those places on being hard pressed by the Moors and the Portuguese. There are no White Jews in any of these stations, nor can they point to any vested interests in the tracts about Cranganūr, the most ancient Jewish settlement in the State.
The Jews wear a long tunic of rich colour, a waistcoat buttoned up to the neck, and full white trousers. They go about wearing a skull cap, and put on a turban when they go to the synagogue. The Black Jews dress more or less like the native Mahomedans. Many of them put on shirts, and have skull caps like the Jōnaka Māppilas. They generally wear coloured cloths. The Jews invariably use wooden sandals. These, and their locks brought down in front of the ears, distinguish them from other sections of the population. The Jewesses always wear coloured cloths. Hebrew is still the liturgical language, and is studied as a classic by a few, but the home language is Malayālam. The White Jews celebrate their marriages on Sundays, but the Black Jews still retain the ancient custom of celebrating them on Tuesdays after sunset. Though polygamy is not prohibited, monogamy is the rule. The males generally marry at the age of 20, while the marriageable age for girls is 14 or 15. Marriages are generally celebrated on a grand scale. The festivities continue for seven days in the case of the White Jews, and for fifteen days among the Black Jews, who still make use of some of the ancient privileges granted by the charter of Chēramān Perumāl. The Jews of all sections have adopted a few Hindu customs. Thus, before going to the synagogue for marriage, a tāli (marriage badge) is tied round the bride’s neck by some near female relative of the bridegroom (generally his sister) in imitation of the Hindu custom, amidst the joyful shouts (kurava) of women. Divorce is not effected by a civil tribunal. Marriages are dissolved by the making good the amount mentioned in the kethuba or marriage document. In regard to their funerals, the corpse is washed, but not anointed, and is deposited in the burial-ground, which is called Beth Haim, the house of the living.
Like their brethren in other parts of the world, the Cochin Jews observe the Sabbath feasts and fasts blended intimately with their religion, and practice the rite of circumcision on the eighth day, when the child is also named. The Passover is celebrated by the distribution of unleavened bread, but no kid is killed, nor is blood sprinkled upon the door-post and lintel. The other feasts are the feast of Pentecost, feast of Trumpets, and feast of Tabernacles. The day of atonement, and the anniversary of the destruction of Jerusalem, are observed as fasts. On the day of atonement, the Jews pray in the synagogue from 5 A.M. till 7 P.M. The Jewish fasts commence from 5 P.M. on the day previous to the fast, and end at 7 P.M. next day. Their days begin and end with sunset. The feast of Tabernacles is observed with more pomp and ceremony than other feasts. A pandal, or temporary shed, with a flat roof, covered over with plaited leaves of the cocoanut palm, and decorated with festoons, is put up in the court-yard of, or near every house, beneath which the inmates of the house assemble and take their meals. On the last day of the feast, a large can filled with oil is lit up in front of the synagogue. On that day, the congregation assembles in the synagogue. Persons of both sexes and of all ages meet in the house of prayer, which is gorgeously decorated for the occasion. On this day, when the books are taken outside the synagogue by the male congregation, the females, who are seated in the gallery, come into the synagogue, and, when the books are taken back, they return to their gallery.
The genuine Jews are, as indicated, known as M’yukhasim (those of lineage or aristocracy), while converts from the low castes are called non-M’yukhasim. According to the opinion of Jewish Rabbis, Tabila, or the holy Rabbinical bath, removes the social disabilities of the latter. Those who have had recourse to this bath are free to marry genuine Jews, but respect for caste, or racial prejudice, has invariably stood in the way of such marriages being contracted.
From a recent note (1907), I gather that “the Jews, realising that higher and more advanced education is needed, have bestirred themselves, and are earnestly endeavouring to establish an institution which will bring their education up to the lower secondary standard. The proposed school will be open to both the White and Black Jews. In order to place the school on a good financial basis, one of the leading Jews, Mr. S. Koder, approached the Anglo-Jewish Association for aid, and that Society has readily agreed to provide a sum of £150 a year for the upkeep of the school. Generous, however, as this offer is, it is found that the amount is insufficient to cover the expenditure; so the Jews are going to raise a public subscription amongst themselves, and they also intend to apply to the Cochin Darbar for a grant under the Educational Code.”[58]
I was present at the Convocation of the Madras University in 1903, when the Chancellor conferred the degree of Bachelor of Arts on the first Jew who had passed the examination.
According to the Cochin Census, 1901, there were 180 White, and 957 Black Jews.