Iron Box (തേപ്പു പെട്ടി) Theppu Petti

During our young days, we had an iron box – Theppu Petti – heated by burning coconut shells to embers.  The iron box was not made of iron, but brass, weighing over five kilograms.  It had a cover over a hollow cavity with holes on either side, looking more like our eyes.  These eye-lets acted as air-vents to keep the embers glowing.

A metallic flap attached at the back covered the cavity. On top of the cover was a teak handle, hand-carved  to fit the operator’s hand.  The ‘Delta’ shaped base, called the sole, facilitated easy gliding of the Theppu Petti over the cloth under it.  The sole was heated to about 200°C by the burning embers. 

Theppu Petti is the predecessor to the modern electric steam iron.  The electric iron was invented in 1882 by New Yorker Henry W Seely. His iron weighed almost seven kilograms and took a long time to warm up.  Irons gradually became smaller until they resembled the type we have in our homes today.

The iron box did its job of pressing a piece of cloth to remove creases using a combination of a hard surface, and heat and pressure that pressed on the fibres of the clothes, stretching and flattening them.

Using a Theppu Petti to iron a piece of cloth, the operation commenced with placing the monstrous looking object on a metallic ring on the table.  The metallic ring protected the table from getting burnt.  The ironing table back then was nowhere akin to the modern ironing boards, but was a multi-purpose large table (mostly the dining or study table) covered with an old blanket and a bed sheet. 

Four or five coconut shell-halves were placed in the hollow cavity of the Theppu Petti and burnt to embers, which took about 15 minutes.  These embers emitted constant heat for a long time and maintained a near constant temperature.  Kerala households had a large stock of coconut shells and burning them in the iron box were their primary use.  Some used charcoal in place of the coconut shells.

When we were young, our father ironed our clothes until our eldest brother turned ten.  Then he took over the operation and did the job with panache.  When our youngest brother turned ten, the mantle was passed on to him and he became such an expert that he would put any professional cleaner to shame.  Now it is a ritual for him on Sundays to collect the white shirts and black pants of my elder brother, an advocate, and press the entire stock for a week.  He presses all my clothes while I was home and also for the entire household.

തേപ്പ്  – Theppu is a modern Malayalam word which means ‘ironed’. As slang, it refers to a girl  who dumps their lover when they see a better prospect.  The word, though sexist, finds its way into modern Malayalam movies and social-media trolls. 

While serving with the Indian Army in Maharashtra, a Priest from our  Syrian Orthodox church visited me.  His wife hailed from our village and her family was well known to ours.  I invited him for lunch and after that took him to the shopping centre at the Cantonment as he wanted a heavy electric iron box to press his long white cassock.  He couldn’t find a heavy iron box in the market as the modern one’s were light.  He presumed that the Cantonment’s shopping centre would have it as the soldiers always had to press their thick uniforms.

During my next visit home, I narrated the incident to Amma and she passed her characteristic sly smile, which meant there was more to it.  I prodded her and she reminisced the days of 1957 when she was just married and they moved into a small rented one-room house next to the school where Amma was teaching. 

They hardly had any utensils, leave alone an iron box, which was the last priority.  My Dad taught at the school in town and had to bus about 12 kilometer either way, thus had to leave early.  The first Sunday, he ironed the clothes required for my mother and him using an iron box which he borrowed from the home of a senior revenue official who lived across the street.  The next Sunday his request for the iron box was turned down claiming that it was under repair.  Next evening my father walked in with an iron box and that today lies in the attic of our ancestral house.

What is the connection with this old iron box and the Priest,” I asked.

Amma took a long deep breath and said “This Priest is married to the daughter of that revenue official.

Koduvath the Meat Basket

A typical Syrian Christian family history will forcefully trace its roots to the to the 31 Brahmin families supposed to have been converted to Christianity by St Thomas, one among Jesus’ 12 disciples or to Pakalomattom.Kali, Kaliyankal Shankarapuri Namboothiri (Brahmin) families, even though no documentary evidence exists to prove the connection.

While all ten disciples moved Westward to spread the message of Christ and establish churches, only St Thomas was sent Eastward (East must be a punishment posting then also as prevalent in the Indian Army)  This could be because St Thomas was known as the Doubting Thomas who refused to believe that the resurrected Jesus had appeared to the ten other disciples (Judas had committed suicide by then), until he could see and feel the wounds received by Jesus on the cross (from this originated the English idiom of “Doubting Thomas” as a skeptic who refuses to believe without direct personal experience).

In the earlier days, the Syrian Christian  priests could only be ordained from the Pakalomattom family (an effect of the Hindu caste system prevalent then.)   The Portuguese after landing in Kerala realised that the princely priesthood of the Pakalomattom family had to be broken to have a hold on the local Christians and so ordained priests from other rival families.

Vasco da Gama landed in Kerala in 1498 and was surprised to find local Christians, involved in spice trade.  In those days the Christians followed most customs of the local Hindus (some of it even continues today) and used Syriac as the liturgical language because of the association with Persia due to the spice trade.  Hence the Portuguese called the local Christians as Syrian Christians and the Christians they converted as Latin Christians as they used Latin as their liturgical language.  By 1660 they weaned away 84 of the 116 churches who aligned with Rome and became the Syro Malabar Catholic Church and the rest thirty-two churches and their congregations formed the Syrian Orthodox Church.  The purported aim of the Portuguese was to wean away the local traders, mainly Christians, from the Muslim Arab traders.

It would be foolish on my part to do the same mistake others did and hence would limit to the details I had obtained by way of many discussions I had with our grandfather (he lived to the age of 104 and died in 2002).  Surely some of these would have been his figment of imagination and he also must have added enough spice to make it interesting for a hyper-active young boy.

In the nineteenth century Koduvath Easo (in those days the family name preceded the christen name) came with his daughter Eli and occupied Malamelkavu (in Malayalam meaning hillock with a temple on top,) in Kolladu village, about eight kilometers from Kottayam and settled there.  Nothing is known about the other family members and from where Koduvath Easo came.  Thomas married Eli and moved into Koduvath family as the Adopted Son (Jamai जमाई) (DathuPuthran ദത്തുപുത്രൻ).  From then on it is said that the ladies of the family have been more dominating and I can see it in today’s generation in form of our daughter and her cousin sisters.   Thomas and Eli had nine sons and two daughters with our grandfather being the eleventh.  The nine sons and their further generations continue to live in and around Malamelkavu and some moved out in search of better jobs and opportunities.

The family belongs to the parish of St George Syrian Orthodox Church, Puthuppally (ex-Chief Minister of Kerala, Oommen Chandy’s family also belongs to the same church).  Kolladu village is located West of Puthuppally village and is separated by a river.  Crossing the river up to 70’s was by means of a ferry, now by a bridge.   The annual festival of the church is celebrated in first week of May and is like the annual festivals of the Hindu temples in Kerala.   Vechoottu (a ceremonial feast), adya choroonu (a ritual in which children get their first rice feeding by priests) etc. are some of the rituals associated with the festival.  Later  Raza, the grand festival procession taken out with the holy golden cross from the church, accompanied by “chenda melam” (drums of Kerala) and caparisoned elephants.  The Raza is received by every household which falls on its route, irrespective of their religion, with a lighted lamp.   In the evening the entire church is illuminated with lamps like any Hindu temples of Kerala.

The main offering to the church on the annual festival is fowl (preferably a rooster) as St George the patron saint of the church was a soldier and is believed to enjoy chicken.  In the earlier days the fowls offered were slaughtered on the church premises and the chicken curry was served as “Prasad” to the devotees.  This cruel practice was terminated by the 70’s being cruelty to animals.

I had heard a myth about the fowl slaughtering at the church from my grandfather.  In the earlier days, there was a Kali (Hindu Goddess) temple situated atop the hill adjacent to the church.  The fowls were offered there also on the annual festival day of the temple, which coincided with the festival day of the church.  One day both St George and Kali came together in a dream of the village chieftain and they came to a compromise that the fowls are to be slaughtered at the church and meat prepared there (St George enjoyed the meat), but the blood had to be collected and offered to Kali in the evening (Kali seemed to be interested only in blood) and that way only a few birds had to be sacrificed.

The next day the Holy Mass is offered at the church.  At the end of the festivity, the “chicken prasad” is distributed to the devotees at the East and West gates of the church.  The chicken pieces are carried to the gates in bamboo baskets.  The teenagers from the Koduvath family now come into action and they snatch the chicken baskets and run as a relay race handing over the basket from one to another and swim across the river.  The prasad thus snatched is distributed among the family members.  This practice continued for some years and all our family members, whether barristers, teachers, government officials of those days were all nicknamed ‘Irachi Kotta ഇറച്ചിക്കൊട്ട’ (in Malayalam meaning Meat Basket) and many of us still carry the same nickname, especially while studying in schools and colleges in Kottayam.