This is a beautiful book about the traditions through essays.I think it has good relevance in the nuclear family set up.

Didnot know that there is this much of history, tradation behind Nazraney.I hate to see that there is an organised effort to hide the Nazraney culture from us.

6.Mar Sapir Iso & Mar Proth

Much of the customs practiced by Kerala Christians during their festivities and marriages could be traced back to a person who lived in the ninth century and two sets of copper plates the then ruler had granted to his community.

This man is known variously as Maruvan Sabariso, Maruvan Sapir Iso or Mar Sapir Iso. Some historians say he was a Syrian merchant, while others believe he was a missioner. He was invited to Quilon, present Kollam, probably for business in AD 825, the year that port city was built.

This is the beginning of “Kolla Varsham” or Kollam Era of the Malayalam calendar.Sapir probably headed a mercantile organization and built a church — Tharisappally (St. Theresa’s Church) — as he rose to the level of a local aristocrat over the years.The first set of Tharisappally copper plates to St. Thereas’ Church, was issued around AD 849.

Ayyan Atikal Thiruvadikal, the king of Venad (southern Kerala), granted the plates.Among other things, the king granted the Church the custodianship over weights and measures.
These rights were granted and then renewed on a set of second plates. It shows the trust Sapir and his community enjoyed with the local rulers.

The privileges

People often mix Canai Thomman privileges with the privileges awarded to Sapir Iso. These are different and Mar Sapir Iso was not part of the Southist group. He and his group amalgamated with the Northist group popularly known as Nasranis or Syrian Christians.
Relaxed import duty and exemption of slave tax were among the privileges the Church enjoyed.

The plates also allowed Christians to be among the officials, who inspected the quality of the commodities in the market and fixed customs duty.

The plates speak of another 72 privileges but do not enumerate them, may be because it was taken for granted that every one concerned knew about them.

But the plates speak of ten privileges specifically.
They are the privileges: to have a day lamp, spread cloths, use palanquin, umbrella, drum (chenda), bugle, locked gate, arch, arch decoration and arrows.
These were obviously the marks of aristocracy of the time.Even today, ornamental umbrellas, traditional drums and arch decorations are part of most Christian church festivals in Kerala.
Other privileges included the use of seven musical instruments and permission to speak equally with the king and walk and ride like him.

The use of language and roads were restricted in that highly caste-classified society.Christians alone were allowed to use gold ornaments, especially during marriage. They could sit on carpets and enjoy other honors denied to others.
They were also allowed to use umbrellas, apply sandal paste, ride on a palanquin, ride elephants and use.
The king also allowed them to erect pandal — a make shift thatched shed made of bamboo and coconut leaves — to accommodate people on special occasions. Pandals were common in all Christian marriages and parish festivals until some 20 years ago when parish auditoriums and banquet halls began to replace them. Some erect pandal even now.

The Quilon (Tharisappally) plates and Thevalacara plates are probably the same, according to modern historians. Portuguese Archbishop Menezes is said to have discovered the Thevalacara plates during his visit to Kerala in 1599.Thevalacara, also spelt Thevalakkara, is a village some 20 kilometers north of present Quilon town. Another account says the so-called Quilon Plates are actually different from the Quilon plates and Thevalacra plates. They are now preserved in Kottayam Old Seminary of the Syrian Orthodox Church and in Tiruvalla (both in central Kerala).

Has anyone been to Tharisapally in Kollam? Is it really “St Theresa’s Church”? I’ve heard that “Tharisapally” is a corruption of “Threesai Subaho Pally” — the first two terms having a meaning similar to “orthodox” (i.e., canonical or “true faith”) in Syriac.

Even better: any pics of this Church? Or Kollam’s Kadeesha Church?

hi john,

tharisa pally chepped is dated around AD.700-800.So for sure it makes sense to think that it is derived from syriac/local languages like old tamil/sanskrit. THERESA is a western european usage and it is not probable as we see the rome created the uniate caldean patriarch in around 1550 AD. so there were no connection with rome at that days.then how can it be theresa church. it is merely a twisting of the roman biased historians.
how the name derived is a question and and those who know much about syriac may be able to help in this matter.

hi mathews,
//Portuguese Archbishop Menezes is said to have discovered the Thevalacara plates during his visit to Kerala in 1599.//

Is this ur own words or from some history books?is it makes sense to think like this.
it was a pride for the syrian christians and they kept it safely to keep their self esteem
a latin metran ! who destroyed all our syrian history and tradition discovered it ?????
so we syrian christians in kerala were good for nothing? this is only a part of propaganda writings created by some pro latins

Jogy:

You really have some severe problems with studying history without prejudice. (Congratulations, however, on your recently new found understanding of the East Syriac Church.)

The concept that the Latin bishops “destroyed” our heritage is false. If that was correct, why do:

1. We have several thriving Syriac Churches in Kerala, two of which (the “Chaldean” Church of the East and the Syro-Malabar Catholic Church) actually maintain the very same (or similar) rites that were in use back in the old days.

2. We still have many of the old books from the past.

3. We still maintain many of the old traditions from the past.

Regarding point 2, it is fashionable among Kerala historians (of all stripes, Catholic or Orthodox) to simply dismiss the lack of our understanding of the past to the “destruction” of our old books by the Portuguese. Did they in fact do this?

Perhaps Menezes and his ilk did burn some books. Certainly their “corrections” to our rites have left no original complete copies of our liturgy (although scholars have pieced together our form of the liturgy of Mari and Adai from what remains). However, many of the “heretical books” that we possessed are *still* around. In fact, some of the books that have been lost in the Middle East have been happily found in Kerala — is this possible if the Latins *destroyed* everything?

Again, to dispel your manifold ignorance, do yourself a favor and check out SRITE which catalogs what remains. (This will do us a favor as well; as you learn more, you’ll stop adding useless noise to the forums.)

History is not so simple. You have to go past your simplistic propaganda books which dismiss the lack of evidence as “Oh the Latins burned everything.” Again *NO* they did not.

I’m not a Latin-sympathizer, but I’m not blindly against the Latins either. In some ways, the Portuguese did help our people; this is something you may start to realize as you read the proceedings of the Synod at Diamper more and more (while forgetting the bogus propaganda that I used to read as “history”).

hi john,
I was in kerala for 38 years from 1969. i know much about the syro malabar and orthodox liturgies . my wife is a nestorian.you are talking much about adai mari liturgies..you konw all these things through papers(theoritical). i know these things from my experience(practical). that is it.

Mr.John Mathew,

u really made some comments with out touching thepoints. if latin metran menesis found out these chepped ….means they would have been with syro malabar church or in vatican museum. is it makes sense or nonsense. but its still in kerala with the st.thomas syrian christians.thats why i made the above comments.

Jogy:

1. Ancient history is necessarily *theoretical*, since it deals with topics which we can not have any experience — the distant past. Moreover, at the rate that people have shifted allegiances, and adopted new practices, exploring the old texts is probably the best way to gain a proper unbiased understanding of history (compared to following what people do in India, which may have come from the British, Portuguese, or their own innovations).

It’s clear from the way that you write that from all of your “experience”, you still have very little understanding of fact. If you spent those 39 years listening to propaganda from clerics without any understanding of history, what’s the good in that? I’ve heard all the speeches. No point in listening to the same bogus historical garbage. I’d rather “discover” what I can from more authoritative sources.

2. The St. Thomas Syrian Christians *includes* the Syro Malabar Catholics (in fact, the SMC supposedly constitutes the single largest group in the Nasrani community); your statement seems to suggest otherwise. (In fact, if I’m not mistaken, this entire website was developed by a Syro-Malabar Catholic.)

3. Over the last four centuries properties, texts, relics, churches, etc., have transferred between communities. Many Syriac Orthodox items are in the possession of the Syro-Malabar and Chaldean groups, and vice versa (ref: SRITE, which shows how many documents in the various collections span the various theological positions). The Syriac Orthodox “enthronement chair” of Mar Thoma I, is in the possession of Protestants (Mar Thomites). And so on. So I don’t take it as very surprising or indicative of anything vital that the Cheppads now rest with the Orthodox and the Mar Thomites.

dear john mathew,
you did write mant things with out touching the point.
what i questioned is the discovery of the cheppeds and i pointed out some bases for that.

as u agree, history is a history ;it can be true or not because it involveve an element of imagination.

you say about the propogandas of the church clergies..it is true…. youmight have blindly belived things and later repented.but its not a general case. and even thomas antony quotes some answers of an episcopa to to believe what he like. so it means all are not propogandas as u say. there are many many loopholes and twistings and imaginations in these projects. and its not a final word or authority as u claim. forsure its gladly appreciated the effort and pain taken to formulate this.even then a lot of things has to be discussed widely and should be kept open…

Nazraney Heritage:Tharisappalli Grants on copper plates.
Those who want to read the plates pl. cf. M. G. S. Narayanan, Cultural Symbaosis, 1972. There is a full discussion from a historical point of view, and a transcription.The plates were given in 24 ME i.e. 849 CE

9th century Migration from West Asia to Kollam
Tharissapally Copper Plates
Mar Sabore and Mar Proth

1- 9th century Migration from West Asia to Kollam

References:-
1. Aiyya, V.V Nagom, State Manual p. 244
2. Pillai, T. K.Velu, Travancore State Manual p. 52
3. Ibid, p.14
4. Narayan, M.G.S, Cera- Pandya conflict in the 8th – 9th centuries which led to the birth of Venad : Pandyan History seminar , Madurai University , 1971
5. Narayan M.G.S., Cultural Symbiosis p33

V.V Nagom Aiya in his state manual states “ In 822A.D. two Nestorian Bishops Mar Sapor and Mar Peroz settled in Quilon with a following .Two years later the Malabar Era began (824A.D.) and ws called after Quilon which was undoubtedly the premier city of malabar including Travancore and Cochin” 12

T.K.VeluPillai in the Travancore State Manual writes, “ Gopinatha Rao who assigns the latter part of the 9th century as the period of the reign bases his conclusions on he assumption that Kollam era was started in the memory of the coming of Maruvan Sobor Iso and a colony of foreign traders .”13 T.K.VeluPillai in the Travancore State Manual “tradition says that St.Thomas preached there( in Syria) and in after times a party of Christian immigrants from Syria landed in the neighbourhood of the modern town( Quilon) a place now engulfed in sea just a similar party did at Crangannore ( in 3rd century under Thomas of Cana).Whether they came for purpose of trade or driven to seek shelter from the sword of Mohammed or for other reason cannot now be determined”14

M.G.S.Narayan in his paper on Cera_pandya conflict in the 8th – 9th centuries which led to the birth of Venad writes, “ It is not surprising that the Chera king who was contemplating the development of the new harbour town at Kurakeni Kollam welcomed the foreigner and permitted him to settle down at the new harbour site .This was the period when th e Cera-Pandya conflict was developing in the south. Subsequently Vilinjam was retained in the Pandyan sphere of influence while the Vel country with new headquarters at Kurakkeni Kollam became a division of Cera kingdom. The foundation of Kollam in 825A.D. must have coincided with this victory of Cera in the Vel province. Therefore it is easy to understand the anxiety of the Ceria king to please foreign merchants and settle them at Kollam so that the harbour might grow quickly and compete effectively with Vilinjam further south which had passed under the control of the Pandya.This incident reveals the practical wisdom of the rulers and throws light on the economic –political motivations of men who promoted ideas of religion and culture. The Syrian Christian merchants who took advantage of the situation were equally clever and resourceful .In the absence of materials for a detailed history, it is difficult to ascertain whether Mar Sapir Iso was a merchant or a (priest) missionary. Perhaps he was both at the same time and there was no inherent contradiction between the two roles.15

Narayan M.G.S, writes in Cultural Symbiosis that “ By the time of the Syrian Christian Copper Plates of the 9th century the foreign Christians and the Christians of Kerala had become part and parcel of the local village community.” This means that the migrant Christians did not remain as a separate group but rather they intermarried the Christians of Kerala and accepted the local cultural idioms. “The deity of the Tarsa Chruch was refered to the tevar. An important offering to the tevar was the sacred oil lamp as in the case of contemporary Brahmanical temples, is an indication to the fact that their conception of religion was shaped by local culture.”16

The members of Valiyaveetil family, the root family of Thulassery Manpurathu Tharavadu, a migrant Syrian Christian family worked as commanders of Venad kings. Tharissapalli Chepped promulgated by the ruler entitled them to a fairly large extent of tax free land as well as social position. The Church and its body had full authority over the land, i.e. authority included all kinds of investigations, settlements of the disputes, taking disciplinary actions, collection of taxes, (goods reaching through Sea and Land). They were authorities to make new rules, regulations and fixing the prices of the goods in the land. The King prohibited the local Governmental authorities on interfering in any matters of this village. They were also present in the advisory board of the King’s Government. (Travancore Archaeological series Volume 11) The King had given Seventy Two special privileges for marriage and other festivals, such as ELEPHANTS, PALLECK- VENCHAMARAM- FIVE INSTRUMENTS MUSIC- CARPETS- COLORED UMBRELLAS- MANY KINDS OF LAMPS- MANY KINDS OF ORNAMENTS, ETC. The king provided seventeen low casts slaves like Carpenter, Vaaniyanmar, Washer man, Barber etc: to Vallyaveettil to do the routine works. Also it was their duty to provide oil and do all other maintenances of the Church.

According to one tradition, the Malayalam Calendar era (Kolla Varsham) started with these holy fathers of Mor Shabor & Mor Proth who settled at Kollam in AD 825. (Theresa Church Copper Plates 1& 2).

2- Tharissapally Copper Plates

References
17. Aiyya, V.N.Nagom , Travancore State Manual p.244
18. Pillai,T.K. Velu, State Manual ,vol1,p 53.
19. Ibid, p55
20. Ibid,p.94
21. Rao Bahadur LK Ananthakrishnayyar, Anthropology of Syrian Christians, p.53
22. Mundadan A.M. History of Christianity in India p.167.
23. M.G.S.Narayan, Cutural Symbiosis in Kerala p34
24. Ibid .p.36.
25. Ibid p.37
26. Sri Trikkakaa temple inscriptions,T.A.S. 35,36 and 40 pp 161-71,178, Ulliyannur Temple Inscription,TAS VII.II No.15.p.98
27. Writings of John D.Marignole (who visited Quilon in 1348AD)
28. Narayan M.G.S., Cultural Symbiosis in Kerala p.36.

V.N.Nagom Aiya in Travancore State Manual states, “In the same year(A.D.824)King Sthanu Ravi anxious to secure the pecuniary assistance from Christian merchants in efforts to repel the invasion of Malabar by Rahakas granted the Copper Plate” In this the king gave permission to mar Sapor to transfer to the …church and community at Quilon a piece of the land with near the city with the several families of low caste attached to it…” 17

TK Velupillai,in his State Manual states, “ Taking the copper plate as a genuine document it is seen that at the time Quilon was a place of great commercial importance.The guilds ,the Ancuvannam, and Manigramam possessed considerable privileges. It was in such a city that the grant conveyed a fresh hold to Christians .The authority of the Church were also invested with power of settling disputes among them and taking disciplinary actions in cases of malfeasance and misfeasance .The headmen of the castes and local governmental authorities were prohibited from in interfering in such matters. These concessions attest the spirit of religious toleration and cosmopolitan sympathy which characterised the acts of the ruling house of Travancore from the earliest times”.18

“The grant was made with the consent of two of his chieftains and the members of the Six hundred” who formed the Parliament of the land.”19

The copper plate grant made by Ayyan Atikal Thiruvadikal, the King of Venad, to the Tharissa Church was signed and delivered by him from the palace at Quilon.20

Rao Bahadur LK Ananthakrishnayyar in his book Anthropology of Syrian Christians writes,“ The second charter was granted in 824 A.D. to Christians of St.Thomas with the sanction of the palace major or commissioner of king Sthanu Ravi ,who is belived to be Cheramman Perumal .It is a legal instrument which confers a plot of land with several families of heathen castes on Mruvan Sabor Iso who transfers the same with due legal formality to the Tharisa church and community.” 21
“There was a political necessity for giving this remarkable position for the Christian community .At the respective dates of the Christian charter the Perumals had to fortify themselves against external enemies. There were fears of invasions .At such times the Perumals might have been in need of large sums of money either to bribe or fight the invaders and it would not be an improper inference from these facts that the trading foreigners may have satisfied Perumals wishes, and then have secured for themselves a higher standing in the land of their adoption”.

Mundadan A.M. History of Christianity in India states, “In South India any grant of privileges ,perquisites or land made by rulers was usually recorded on copper plates as these were more durable and permanent record than palm leaf strips”22
M.G.S.Narayan, Cutural Symbiosis in Kerala , “A plot of land and a few families of settlers ,Tachars(carpenters), Vellalars(apriclturists), Ezhavars(toddy tappers),Vannars( washermen) and vaniyars( oil mongers) are handed over to the church this time. It is interesting to note that the same method of handing over families to foreign settlers continued in Kerala in the later periods also ….In the case of the Syrian Church of Kollam also, it was according to the feudal principal, proprietor of the land and master of settlers on land .The first set of plates clearly states that the governor had relinquished al rights to collect taxes from these settlers on church land. 23.

There follows the stipulation that when market commodities are inspected for fixing customs duty, and when other official work like estimating price etc. are undertaken, the church people are ot be associated with all such activities. This means that the church is treated as an important institution of the headquarters sharing powers of government on par with the Arunuruvar, Ancuvanam and Manigramam. Only the first item of seventy tow privileges .i.e. earth and water on elephant back at the time of marriage , finds mention in the copper plates probably because it was taken for granted that everybody knew what the privileges were. Therefore it may be assumed that the rest of the privileges were also belonging to the same category. The church fathers were accorded the same status of military political chiefs of the country and evidently hey were prepared to accept such a position.24

The final passage of the second set of plates brings out more clearly the relationship between Mar Sapir Iso, the church of Tarsa, Ancuvannam, Manigrammam against the backdrop of the newly established city of Kollam. Noteworthy are the different concessions given to the church and the association of the church in government functions in Kollam along with the two mercantile corporations. These furnish an idea as to the organization and activities of the church outside the field of religion. And the status the churchmen commanded .First they were exempted from one sixtieth duty on incoming articles and also engaged in trade.This is not surprising in a country where temples where engaged in banking and agricultural activities. The church is exempted from payment of slave tax for the slaves they purchased .This goes on to show that slave trade were common in ancient Kerala.25

The Hindu temples are known to have been owning and transferring Pulaya serfs along with land, indicating that serfdom must have been very common.26 The Church was given the custodianship of weights and measures and permitted to enjoy weighing fee. These rights were granted earlier and renewed in the second set of copper plates.27 This shows the trust native rulers had in the church because these privileges were enjoyed exclusively by the Hindu temple corporations

Only the first item of the seventy two privileges i.e. Earth and water on elephant back at the time of marriage finds mention in the copper plates because it is taken for granted that everybody knew what the privileges were.The Church fathers were accorded status of military – political chiefs of the country and evidently they were ready to accept such aposition.Therefore it may be inferred that in the days of Aiyyan Atikal mar Sapir Iso and Christianity was indianised to a large extent.28 Therefore the new west asian migrant community must have gave up their foreign practises.

Adv.TK VeluPillai, State manual writes, The kings of venad were excersising authority in such distant places like Chenagannur, Thiruvalla, Udeyamperoor and Punjar”.This might be a reason why the migrant familes recived special privileges from the local rulers of these regions when they migrated to these places in later times.29 The three sets of signatures represented Jewish, Arabic and Persian groups respectively and it is possible that they included Jews, Muslims, and Christians respectively as indicated by their personal names. This is again proof of the harmonious and peaceful coexistence of different creeds in anceient kerala.

3- Mar Sabore and Mar Proth

References:-
30. LK Anantha krishanayyar, State Manual, p50, 52
31. Thoma kathanar, Bernard, Marthoma Christyanikal, lines 23, 24
32. Z.M. Paret, Malankara Nazranikal, vol.1
33. The Viswavijnanakosam (Malayalam) Vol.3, p.523, 534

“In 822AD migrants under Mar Sapor and Mar Peroz , the Nestoran Persians settled in the neighbourhood of Quilon ,they made a deep impression on the rulers of the land .These two immigrants says Dr. Milnae Rae from the historical grounds… are probably the last of the from the mother church in high Asia to South India”.30

On both sides of the cross in the alter of Kadamattom Church which is 76cm long and 51 c.m. wide is written in Pahlavi script 2 big sentences and on the centre a small sentence Pahlavi linguist, Jamshed modi translated it as follows, “I have come to this nation from Ninevah as a bird.Mar Sapur writes ,the forgiving Miseha( God Jesus) who saved me from persecution”. The language is Persian while the place Nineveh belongs to modern day Iraq which has been under the control of Persian, Mesopotamian and Greek and Roman rulers in different periods of history. This clearly denotes the migrants were from Persian area.

Details about Churches established by Sabariso’s and the miracles he perfomed are found in Thomma parvam which is also called Rambanpaattu .It is said ramban paatu was written after the arrival of Portuguese and the Synod of Diamper as evident from lines 23 and 24 of Thomaparvam or ramban paattu.31 The Synod of Diamper proclaimed mar Sabor and Mar Proth as heretics to which Carmelite priest Bernard Thoma kathanar protested and proclaimed the act as a great sin.

As in those times in Persia and Babylon the nestorain heresy was in vogue these two saints mar Sabor and mar Proth who build many churches in malankara( Kerala) were considered to be Nestorian heretics .The Synod of Diamper changed the names of the churches named after them as All Saints churches and changes the festivals and prayers and offerings conducted in November 1st in their names as the All Saints festival and offerings.As these two saints Mar Sabor and Mar Proth came from Persia /babylonia which was under the influence of Nestorian heresy they were considered by the Synod of Diamper as Nestorian Heretics. Though the invalid Synod of Diamper proclaimed the holy men Mar Sabor and Mar Proth as heretics the Christians of mlankara (Kerala) respected these saints and continued to receive blessings from them.

“According to decisions of Synod of Diamper these saints (Mar Sabor and mar Proth) of malankara Nazranis were considered as schismatics and the churches the established were wrongly proclaimed to be established by St.Thomas .32

The Viswavijnanakosam (Malayalam) Vol.3, mentions the follows about the history of the kadamattom church and Mar Sabore also known as mar abo “kadamattokm church was founded by mar Sabor also called mar Abo who was a holy man with knowledge of medical sciences and powers to perform miracles established the church in the forest regions of kadamattom in the 40th year of kollam Era .He stayed there at first in a small home with a mother and a son .Afterwards he gained the rights of the local ruler of kadamattom to buid a church there .He later made the son of the home the priest of the kadamattom church .Afterwards he left for Tevalakara and converted to Christianity a hindu vaidyan family who were tradtitional opthalmologists and then established a church there.It is said Mar Abo( Mar Sabor) died in Tevalakara.Mar Sabor is considered as Marvan Saboriso who got the rights from Venad ruler to build the church at tarsa 33

1) Tharissapalli Copper Plate
2) Inscriptions
3) Kolla varsham/ Kollam Thonri/ Malayalam Er

1) Tharissapally Copper plates

The copper plate grant made by Ayyan Atikal Thiruvadikal, the king of venad, to the Tharissa Church was signed and delivered by him from the palace at Quilon. V.N.Nagom Aiya in Travancore State Manual states about it as , “In the same year(A.D.824)King Sthanu Ravi anxious to secure the pecuniary assistance from Christian merchants in efforts to repel the invasion of Malabar by Rahakas granted the Copper Plate” In this the king gave permission to mar Sapor to transfer to the …church and community at Quilon a piece of the land with near the city with the several families of low caste attached to it…”This is considered to be the first dated document in Kerala history.

2) Inscriptions

As its engraved on the Persian cross set up by Mar Sapor in Kadammatom Church that the place from which he migrated was Ninevah. On both sides of the cross in the alter of Kadamattom Church which is 76cm long and 51c. m wide is written in Pahlavi script 2 big sentences and on the centre a small sentence Pahlavi linguist ,Jamshed modi translated it as follows, “I have come to this nation from Ninevah as a bird.Mar Sapur writes ,the forgiving Miseha( God Jesus) who saved me from persecution”.

3) Theory of Kolla varsham/kollam thonri( Malayalam era):

There are various theories behind the origin of the Kollam era but the most accepted is associated with the arrival of Persian migration of 9th century A.D. Kollam thonri: This theory states that Kollam era started with the arrival or Persian Christian merchants under the leadership of Sabor Iso and the establishment of kollam town. When GovardanMarthandan became king of Venad the Saptarshi calender was implemented I Venad .But the calender system got greater acceptance when the king accepted the months in the Greek calender which was used by the Persian merchants who migrated in 825A.D .For example first month of Malayalam calender year – Chingam is derived from Simham which is the Malayalam equivalent for Leo which is the first month in the Greek calendar. Second month Kanni is derived from Virgin or Virgo in Greek calender…….etc.

Literary sources:-
1) Ramban Paatu
2) Writings of foreigners – Friar Jordanus and John D.Maringole
3) Diaries/ Letters

1) Ramban Paatu

Details about Churches established by Sabariso’s and the miracles he perfomed are found in Thomma parvam which is also called Rambanpaattu .It is said ramban paatu was written after the arrival of Portuguese and the Synod of Diamper as evident from lines 23 and 24 of Thomaparvam or ramban paattu.

2) Writings of Foreigners

Mirabilis Description written by Friar Jordanus of Service gives a vivid account on the prestigious position enjoyed by Syrian Christians in Kollam and neighbouring places in 1324 A.D.Writingsof John D.Marignole (who visited Quilon in 1348AD) tells us that the Church was given the custodianship of weights and measures and permitted to enjoy weighing fee .These rights were granted earlier and renewed in the second set of copper plates.

3) Diaries/ Letters

The handwritten diaries of by Pulikottil Mar Dionyius ( former supreme head of Malankara orthodox church) and Chitramezhuthu KM Varghese explains the history of the Kallada Thulaserrymanapurathu Marthamariyam church as follows – this church was destroyed by internecine feud between the Karthas of east Kallada and west Kallada and how a matriarch of Thulassery Manapurathu family recovered the cross of the destroyed church from the river and prevailed on Avani Rajni (queen of west Kallada) to allot some land for the church. She was won over by handsome gifts of precious stones.

Diaries and writings of Mathai Kathanar (the 24th generation priest of Thulaserry Manapurathu family) give insights and information on the Church, Tharavadu and its architecture, trade, priesthood, Pallimeda, Kuthirakulam, Kettukazhacha, Anthrayos Bawa, Pathemari, Pandakasala etc. Diaries and writings Diary shed light on the history of Mar of Alummoottil Ommommen Kathanar’s Anthrayos bawa

RE: Capt. Pathisserril’s statement: “The members of Valiyaveetil family, the root family of Thulassery Manpurathu Tharavadu, a migrant Syrian Christian family worked as commanders of Venad kings.”

It would be interesting to learn more about this root family “Valiyaveetil” from Kollam.

Does it still exist? Do other family’s trace their origin to Valiyaveetil? Are there old cemeteries where the old patriarchs of that family are buried?

Christianity in Kollam is poorly documented, as far as I can see. Most accounts of the Nasranis are based in the north. However, the Syrian Christians of Kollam are a significant community with dispersion throughout that district. It would be nice if more could be learned about Valiyaveetil in Kollam, and other families that claim to descend from the Persian migrations of the 10th century.

By the way, in general I think the family website of Capt. Pathisseril is very interesting, and informative overall (although, I don’t fully trust the references). However, it suffers from the same old tired error of claiming “Jewish Christian” origin. If one claims Jewish Christian origin, then one can *NOT* appeal to one’s Syriac or Persian heritage because the latter were definitely not Jewish Christians.

I would say it not the matter of caste. If some say its all about Brahmin and
pride, but there is also another side of Nasranis Semitic side need to highlight. That what we thinking Semitic cultures or practice among Nasranis exists to say it also a judo Christianity.
It also a matter of understanding what were the immigrations took place, what existing proofs we have, what is our church traditions compared to our history as nasranis origin all that take in to considerations.
I think one can possibly come up a fact that St Thomas came to Malabar look of Jews or Israelites, he would have converted them a lot.
I think some families names has the history originated from Brahmin origin . But not generally we heard St Thomas walk around just see lot of Brahmins and converted instead some families have proofs .
Even before the cast system and Namboothiris in kerala there might some other Vedic Brahmins were in Kerala and some of them converted by St Thomas may be true.

The sincere attitude towards Christianity Jews or Israelites did not keep any identity themselves instead melt in the Christian community.
Instead they adopted the family names they married . For ex when those Jewish background man married to a Brahmin women but he adopted her family name as pakkomattom shankara puri.
But we need to consider Nasranis from a melting pot that
lot of Jew converted
then there is some Brahmins
then knanaya Thommen group of northist,
the Nestorian ,
the chaldeans from Babylon ,
then Mar sabor iso and Mar proth mass immigrants in Quilon,
then some noted Armenian immigrants ,
some small Syrian immigrant noted past few centuries are among the crowd.
There can be Tamil Christians migrated to Kerala because of persecution are melted now we are Nasranis today .
Therefore we need to consider all in melting pot but lot of Semitic presence almost there and very well reflecting in even today who we are as Nasranis

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