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an or mesopotamian provinces of sassanian persia historian of south asian studies robert e frykenberg 2010 51 history origin see also acts of thomas according to tradition thomas the apostle came to muziris on the kerala coast in 52 ad 53 54 9 which is in present day pattanam near kodungallur kerala 55 however the visit of st thomas is still a matter of dispute among historians 56 the cochin jews are known to have existed in kerala in the 1st century ad 10 57 and it was possible for an aramaic speaking jew such as st thomas from galilee to make a trip to kerala then 58 the earliest known source connecting the apostle to northwest india specifically the indo parthian kingdom is the acts of thomas likely written in the early 3rd century perhaps in edessa 59 a number of 3rd and 4th century roman writers also mention thomas trip to india including ambrose of milan gregory of nazianzus jerome and ephrem the syrian while eusebius of caesarea records that st clement of alexandria s teacher pantaenus from alexandria visited a christian community in india using the gospel of matthew in hebrew in the 2nd century 60 61 the tradition of origin of the christians in kerala is found in a version of the songs of thomas or thomma parvam written in 1601 and believed to be a summary of a larger and older work 62 63 thomas is described as arriving in or around maliankara and founding ēḻarappaḷḷikaḷ seven great churches kodungallur kottakavu palayoor kokkamangalam nilackal niranam and kollam 64 some other churches namely thiruvithamcode arappally a half church 65 66 67 malayattoor and aruvithura are often called arappallikal 68 the thomma parvam also narrates the conversion of jews natives and the local king at kodungallur by st thomas it is possible that the jews who became christians at that time were absorbed by what became the nasrani community in kerala 58 69 the thomma parvam further narrates st thomas s mission in the rest of south india and his martyrdom at mylapore in present day chennai tamil nadu 70 71 according to legend the community began with thomas s conversion of 32 brahmin families namely pakalomattom sankarapuri kalli kaliyankal koikara madapoor muttodal kottakara nedumpilly palackal panakkamattom kunnappilly vazhappilly payyappilly maliakkal pattamukku thaiyil etc 72 73 74 while there is much doubt on the cultural background of early christians there is evidence that some members of the st thomas christian community observed brahmin customs in the middle ages such as the wearing of the upanayana sacred thread and having a kudumi 79 the medieval historian pius malekandathil believes these were customs adopted and privileges won during the beginning of the brahmin dominance of medieval kerala he argues that the syrian christians in kerala integrated with persian christian migrant merchants in the 9th century to become a powerful trading community and were granted the privileges by the local rulers to promote revenue generation and to undermine buddhist and jain traders who rivaled the brahmins for religious and political hegemony in kerala at the time 75 78 an organized christian presence in india dates to the arrival of east syriac settlers and missionaries from persia members of what would become the church of the east in around the 3rd century 80 81 saint thomas christians trace the further growth of their community to the arrival of jewish christians early east syriac christians from the region of mesopotamia led by knāi thoma anglicized as thomas of cana which is said to have occurred either in the 4th or 8th century 82 the subgroup of the saint thomas christians known as the knanaya or southists trace their lineage to thomas of cana while the group known as the northists claim descent from the early christians evangelized by thomas the apostle 83 the traditional histories of the thomas christians note that the immigration of the knanites reinvigorated the church of india which was at the moment of their arrival deprived of ecclesial leadership 84 the arrival of the migrants is also associated with connecting the native church of st thomas with the syriac christian tradition of the church of the east 1 85 86 during this time period thomas of cana received copper plates of socio economic and religious rights for his relations his party and all people of his religion the granting of these plates is noted to have enhanced the social position of all the ancient christians of india and secured for them royal protection from the chera dynasty the thomas of cana copper plates were extant in kerala until the 17th century after which point they were lost 87 84 80 classical period tharisapalli copper plate grant 9th century one of the reliable documentary evidences of the privileges and influence that saint thomas christians enjoyed in early malabar 88 the document contains signatures of the witnesses in pahlavi kufic and hebrew scripts 89 it is the oldest documentary evidence from india that attest the presence of a persian christian community in south india 90 as the community grew and immigration by east syriac christians increased the connection with the church of the east centred in the persian capital of seleucia ctesiphon strengthened from the early 4th century the patriarch of the church of the east provided india with clergy holy texts and ecclesiastical infrastructure and around 650 patriarch ishoyahb iii solidified the church of the east s jurisdiction over the saint thomas christian community 91 92 in the 8th century patriarch timothy i organised the community as the ecclesiastical province of india one of the church s provinces of the exterior 13 after this point the province of india was headed by a metropolitan bishop dispatched from persia the metropolitan bishop of the seat of saint thomas and the whole christian church of india 8 12 his metropolitan see was probably in cranganore or perhaps nominally in mylapore where the shrine of thomas was located 12 under him were a varying number of bishops as well as a native archdeacon who had authority over the clergy and who wielded a great amount of secular power 12 some contact and transmission of knowledge of the saint thomas christians managed to reach the christian west even after the rise of the islamic empires 93 byzantine traveller cosmas indicopleustes wrote of syrian christians he met in india and sri lanka in the 6th century 94 92 95 in 883 the english king alfred the great reportedly sent a mission and gifts to saint thomas tomb in india 93 during the crusades distorted accounts of the saint thomas christians and the nestorian church gave rise to the european legend of prester john 96 the king of colombo kollam flags identified as christian due to the christian presence there in the contemporary catalan atlas of 1375 97 98 99 the caption above the king of kollam reads here rules the king of colombo a christian 100 the black flags on the coast belong to the delhi sultanate the port at kollam then known as quilon was founded in 825 by maruvān sapir iso a persian christian merchant with sanction from ayyanadikal thiruvadikal the king of the independent venad or the state of quilon a feudatory under sthanu ravi varma perumal of the chera kingdom 101 102 sapir iso is usually identified either as the east syriac christian merchant who led the east syriac bishops mar sabor and mar proth to the christians of malabar or as the first of those two bishops this accompanied the second assyrian migration into the malabar coast other than the knanaya migration the two bishops were instrumental in founding many christian churches with syrian liturgy along the malabar coast and were venerated as qandishangal saints since then by the thomas christians 103 it is believed that sapir iso also proposed that the chera king create a new seaport near kollam in lieu of his request that he rebuild the almost vanished inland seaport at kollam kore ke ni near backare thevalakara also known as nelcynda and tyndis to the romans and greeks and as thondi to the tamils which had been without trade for several centuries because the cheras were overrun by the pallavas in the 6th century ending the spice trade from the malabar coast 104 the tharisapalli plates presented to maruvan sapor iso by ayyanadikal thiruvadikal granted the christians the privilege of overseeing foreign trade in the city as well as control over its weights and measures in a move designed to increase quilon s trade and wealth 105 thus began the malayalam era known as kollavarsham after the city indicating the importance of kollam in the 9th century 106 church of the east and its dioceses and missions throughout asia including india the great distances involved and the geopolitical turmoil of the period caused india to be cut off from the church s heartland in mesopotamia at several points in the 11th century the province was suppressed by the church entirely as it had become impossible to reach 107 but effective relations were restored by 1301 108 however following the collapse of the church of the east s hierarchy in most of asia later in the 14th century india was effectively cut off from the church and formal contact was severed by the late 15th century india had had no metropolitan for several generations and the authority traditionally associated with him had been vested in the archdeacon 109 ms vatican syriac 22 is the oldest known syriac manuscript copied in india 8 110 it is a lectionary of pauline epistles copied in 1301 ad 1612 ag in kodungallūr cranganore classical syriac ܫܸܢܓܲܲܠܐ romanized shengala at the church dedicated to mar quriaqos 110 111 103 112 ms vatican syriac 22 has the following passage about the catholicos patriarch of the east and the metropolitan of india in folio 93r 94v this holy book has been copied in the royal renowned and famous town shengala which is in malabar in the land of india in the holy church dedicated to the mar quriaqos the glorious martyr whilst our blessed and holy father mar yahballaha the fifth the turk qatoliqa patriakis of the east the head of all the countries was great governor holding the offices of the catholic church of east the shining lamp which illuminates its regions the head of the pastors and pontiff of the pontiffs head of great high priests father of the fathers the lord may make long his life and protect his days in order that he may govern her a long time for her glory and for the exaltation of her sons amen and when mar jacob metropolitan bishop was the overseer and governor of the holy see of saint thomas the apostle that is to say governor of us and of all the holy church of the christian india may god grant him strength and help that he may govern us with zeal and direct us according to the will of his lord and that he may teach us his commandments and make us walk in his ways till the end of time through the intercession of the holy apostle st thomas and all his colleagues amen ms vatican syriac 22 this manuscript is written in estrangela script by a very young deacon named zakharya bar joseph bar zakharya who was just 14 at the time of writing 8 113 110 111 the scribe refers catholicos patriarch of the east yahballaha iii as yahaballaha the fifth 8 johannes p m van der ploeg comments that this may indicate that the patriarch was not well known among the indian christians 114 catholic critical account of saint thomas christians in india written by traveller and missionary jordanus in 1329 1338 in mirabilia descripta 115 in 1490 a delegation from the saint thomas christians visited the patriarch of the east shemon iv to bring a bishop for india 116 one among them was joseph the indian who later became famous for his visit to rome and the account of malabar in book vi of paesi novamente retrovati 1507 by fracanzano da montalboddo 8 the patriarch responded positively to the request of saint thomas christians and appointed two bishops mar thoma and mar yohannan dispatching them to india these bishops and three more mar yahballaha mar dinkha and mar yaqov who followed them in 1503 1504 reaffirmed and strengthened traditional ties between india and the patriarchate they were later followed by another bishop mar abraham who died in 1597 by that time christians of the malabar coast were facing new challenges caused by the establishment of portuguese presence in india 117 8 118 portuguese contact further information goa inquisition and portuguese inquisition the saint thomas christians first encountered the portuguese in 1498 during the expedition of vasco da gama at the time the community was in a tenuous position though thriving in the spice trade and protected by their own militia the local political sphere was volatile and the saint thomas christians found themselves under pressure from the rajas of calicut and cochin and other small kingdoms in the area the saint thomas christians and the portuguese newcomers quickly formed an alliance 119 the portuguese had a keen interest in implanting themselves in the spice trade and in spreading their version of christianity which had been forged during several centuries of warfare in the reconquista 120 facilitating their goals was the padroado real a series of treaties and decrees in which the pope conferred upon the portuguese government certain authority in ecclesiastical matters in the foreign territories they conquered they set up in goa forming a colonial government and a latin church hierarchy under the archbishop of goa and quickly set to bringing the saint thomas christians under his authority 121 the portuguese subjection of the saint thomas christians was relatively measured at first but they became more aggressive after 1552 the year of the death of metropolitan mar jacob and of a schism in the church of the east which resulted in there being two rival patriarchs one of whom entered communion with the catholic church both patriarchs sent bishops to india but the portuguese consistently managed to outmaneuver them and effectively cut off the saint thomas christians from their hierarchy in 1575 when the padroado legislated that neither patriarch could send representatives to india without portuguese approval 122 by 1599 the last metropolitan abraham had died and the archbishop of goa aleixo de menezes had secured the submission of the young archdeacon givargis the highest remaining representative of the native church hierarchy 123 the archbishop convened the synod of diamper which implemented various liturgical and structural reforms in the indian church the synod brought the parishes directly under the archbishop s purview anathematised certain superstitious social customs characteristic of their hindu neighbors including untouchability and a caste hierarchy and purged the liturgy the east syriac rite of elements deemed unacceptable according to the latin protocol 124 a number of syriac texts were condemned and ordered burnt 125 including the peshitta the syriac version of the bible 126 some of t...

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