Antiquity Of Indian Christianity

Historical Validity of St Thomas tradition ( 5 ) B

2013-02-03T08:09:00.001-08:00

Malabar-mission of Saint Thomas: counter-arguments to the criticism of historians:

Now let me present my explanations and counter arguments to the objections raised by a section of Kerala (Indian ) historians, against the historical validity of St.Thomas tradition -- those points, not included in the general explanation.

Who were the first converts of Apostle Thomas ?

The first question is,who were the first people from Malabar, said to have been converted to Christianity, by St. Thomas, in the first century, A D.? According to centuries’ old Nazrani tradition and descriptions in the folklores like, Rampanpaattu (Thomaparvam), it is from Nambudiri Brahmin community. There were writers, who point out some Brahmin customs, rites and traditions prevailing among the Nazranis, in support of this belief.. For example, secular historian, Nagam Aiya, author of ‘Travancore State Manuel’ says, “There is no doubt as to the tradition that St. Thomas came to Malabar and converted a few families of Nambudiris, …….. For, in consonance with this long- standing traditional belief in the minds of the people of the Apostle’s mission and labors among high caste Hindu, we have it before us today the fact that certain Syrian Christian women particularly of a Desom called Kunnamkulom,wear clothes as Nambudiri women do, and will not marry, except perhaps in exceptional cases and but from among dignified families of similar aristocratic descent” ( T S M II / 122—123 ).( similar statements can be seen,in the book of L.K. Anantha Krishna Ayyar: Anthropology of Syrian Christians, p.122-131 ) . Besides,it is pointed out by eminent historians, like Francis Day, Placid Podipara, etc. that, both Brahmins and the St.Thomas Christians have the patriarchal family system, while the matriarchal one was the widely prevalent in ancient Kerala. Rites of initiation like jathakarmam, annaprasanam, pulakuli are common to both. It has been clearly mentioned by Portuguese writer Gouvea in his book Jornada, apart from following heathen practices, used to wear a Sacred Thread ( Poonool),and keeping Kudumma, long hair without shaving roofs over their heads, as Nambudiris did and they continued these practices till 18th century. Besides, they were the only community permitted to follow this custom. Remember, these were the heathen practices prohibited from doing by the St.Thomas Christians, upon pain of excommunication during the unauthorized, ‘Synod of Diamper’, called by Portuguese Latin Archbishop, Menezis in 1599, through special enactments. ( See Synod Decree No. XI ).( Church historians like Joseph Kolengaden, Z. M Paret, etc. give extensive reference about practices and customs , identical to Nambudiris and Nazranis.( See ‘Malankara Nasranikal’ p.193-198 ).

But in the modern era, the theory of Nabudiri- origin, has been questioned by some secular historians, on the ground that there is no evidence to establish the presence of Arya-Brahmins in the first century Malabar. Instead, Kerala was inhabited by Dravidians only.

According to eminent historian, and former Chairman of ICHR, Dr. M.G.S Narayanan., the theory of Brahminical-origin of first century-Christianity, is not historically tenable, particularly as per the research findings of Prof. Elamkulam P.N. Kunjan Pillai, about the early Nambudiri-Brahmin settlements in Kerala.For this,he claims he has the in principle support of Some other historians like Kesavan Veluthat, Rajan Gurukkal, also. Referring to the first Nambudiri settlements in Kerala, M G S says “ It is evident that these prominent temple-centered Brahmin settlements of Kerala, counted among the 32 original settlements, were established only by 8^th century A.D., at the earliest, when we consider this concrete evidence” ( Nambudiris: Migrations and Early Settlements in Kerala, p.85 , L R C publication. ). According to him,this is one positive out come of the newly discovered sources and findings of Elamkulam,, “ MGS added that,"The vested interests of communities and groups have been responsible for the persistence of certain traditions, like the myths of Parasurama, St.Thomas.Ceraman Perumal etc” ( Ibid p.82). In fact, this argument is not without critics. For example, eminent historian, Prof. A.Sreedhara Menon, Dr. Rajan Gurukkal etc are not agreeing with MGS's view-point. In the Tamil Sangam literature, ( esp. Patittupathu ), there are clear references about the presence of Brahmins in 1st BC & 1st AD, centuries. It is a truth that Sangam poets like Paalai,Gautamanaar, Kapilar etc. who wrote volumes in praise of Chera Rajaas, are Brahmins.
He has disputed MGS's arguments to a great extent. According to him,the presence of Brahmins in Kerala,might go back to the closing centuries of the first millennium B C . In his own words :
Though the term Nampudiri is not very old, as the real name is Malayala Brahmanan, the presence of brahmins in Kerala will go back to the closing of first millennium B C. If we can relay on the tentative chronology available today for ancient Tamil poems, the antiquity of Brahmans can be pushed to 2nd century B C, if not a little earlier. Dr. Gurukkal quote the mention of Chellur in an Akam poem by a singer called Mamulanar of about 2nd century B C, as an age old seat of Vedic ritual, points to the possible existence of Brahmin house-holds in some centers in Kerala. (Dr.Gurukkal, in St.Thomas Christians and Nambudiri Barahmins : a note, p.108, ed. Bosco Puthur ). The rational explanation of another veteran Kerala historian, Mr.A. Sreedhara Menon, about the first converts of Saint Thomas, is as follows: the stand of William Logan ( and the present day historians like Elamkulam and MGs) that large-scale exodus of Brahmins from from southern Karnataka, happened, by 8th century CE, may be correct. But he reiterates that, "there are evidences in Tamil Sangam literature to the effect that Brahmin influence in Kerala society goes back to the early centuries of CE".(A.Sreedhara Menon : Kerala Charithram (Mal.), p.128.).
Arguments in support of Jewish origin :

The assumption of a section of the historians that the early conversion St.Thomas was from Jewish diaspora, is also not tallying with the Nazrani tradition and history. According to Kerala Jewish historian S.S.Koder,it was after the destruction of of 2nd Jerusalem temple, in 3828 ( 68 A.D. ) that about 10,000 Jews migrated to Kerala coast, and settled in places like Kodungalloor, Paalayoor, Maala, and Pullur. As per Malabar Nazrani tradition, it was in 52,AD. There are references, to the effect that, in 2nd century, A.D., a Roman trader, during his voyage to Malabar coast, via Red Sea, reported to have visited a Jewish colony at Kodungalloor ( Muziris ), in Kerala ( Ref. History of Jews in Kerala by S.S.Koder ). At the same time the opinion of Neill, " all that we can say is that the tapestry of India's religious life may have been enriched before the beginning of Christian Era, by the presence of a number of Jews, and of a religion, very different in character from those of Indian origin ", is a rational conclusion. ( Neill, History of Christianity in India, p.24 ). In the opinion of Francis Day, for the conversion, from Jewish diaspora is definite ( See description in the previous article ).

In this context, the relevent question is, can we consider the above statement of Prof. Elamkulam (and Dr.M.G.S.Narayanan), about the origin of Nambudiris in Kerala, as a settled conclusion or dogma, so far as historical research is concerned ? Let us discuss the matter in a bit more detail, since the latest Pattanam excavation results proved , beyond doubts that there were hectic trade between this port and the Mediteranean (and other ) countries, right from 500 B.C. This provides sufficient authority and reliability to the St.Thomas tradition, as a historical probability.

How Pattanam excavation, vindicates the tradition of St.Thomas Christians ?
According to eminent historian and J N U Professor, Dr.Pius Malekandathil, two important happenings, in the recent past, in the field of history, viz. the Discovery of Vienna Papyrus (1985) and Archaeological excavation at PATTANAM / MUZIRIS, in historical research, revolutionised the so called 'settled' conclusions and disproved the arguments against the St.Thomas Tradition. In fact the excavation result is a great blow to the prejudicial and dogmatic approach of some historians of eminence, from Kerala. In his own words:

Recent researches ( by implication, Pattanam excavation ), provided historical sanctity to the tradition about the arrival of St.Thomas, and the trade relation between coastal Western India and Red Sea ports on the one hand and coastal Western India and the ports of Persian Gulf on the other. The physical presence of about 6 million St.Thomas Christians, claiming their origin to one or another place of the 7 initial Christian settlements, set up by St.Thomas, as per their tradition, often serves as ethno-historical evidence, adding significantly to the historical claim of their oral tradition. From 3^rd century on wards the written sources from West Asia and the Mediterranean world started mentioning about the Christians of India and the Apostle, who had preached among Indians….

At a time when 120 vessels were playing between coastal Western India and ports of Roman Egypt every year, there is no reason, whatsoever, to doubt about the veracity of their accounts. ( From his Seminar paper ‘A commonwealth of Christians in Indian Ocean’,p.8 )

Referring to the discovery, ‘Vienna Papyrus’, ( a voluminous trade agreement entered between a seller in Muziris and a buyer in Alexandria, for regular supply of merchandise ), Dr. Pius says, this together with Muziris findings, provided historical status to the coming of Pantaenus to India ( "to preach Christ to Brahmins and Philosophers - ut Christus apud Brachmanas praedicaret " )

, as reported by Eusebius and Jerome. Also, without any ambiguity we can conclude that the part of the world, he visited, is our India, the scholarly conclusion reached by eminent historian William Logan, 100 years back. ( See detailed discussion of the topic, in article # 3 of this series.). These archaeological and epigraphic evidences give sanctity and historical status to the descriptions of Eusebius and Jerome , not only about the visit of Pantaenus, but also to the mission of St.Thomas and the tradition about the first people converted by the Apostle.

Remember, the visit of Pantaenus, is a subject of reference by another Church historian, Clement of Alexandria ( 150 –215, A D. ), too. He provides some more details about the people he visited., by saying, ‘the philosophers and gymnosophists’, with whom Pantaenus came into contact, and mentions Brahmanas and “ Sarmana who are also called Hylobii ; and neither inhibit shave roofs over their heads , and know not marriage and begetting of children”, referring no doubt to Bramanas in India, in the second century A D. On the other hand, no doubt penetrated to Parthia; and it was probably in the valley of Indus that Pantaenus went. ( See, Madras Dist. Gazetteers—Syrian Christians ---C. A.Innes I C S,( 1915 ), Vol. I / Ch. III / 301 ).

Reply to M G S Narayanan and others

In the preceding paragraphs we have seen how two important incidents in the recent past viz. 1 ) discovery of Vienna Papyrus ( 1985 ) and 2 ) Pattanam ( Muziris ) research findings, are capable of disproving the assertion of historians like M.G.S.Narayanan, that the origin of Nambudiries and the visit of St.Thomas, to Kodungalloor, as a sheer myths.

Though, most of the main-stream historians from Kerala, toe the line of thinking of Prof. Elamkulam ( and MGS ), there are historians who totally disagree with the dogmatic approach about the origin of Malayala Bramanan ( മലയാള ബ്രാഹ്മണന്‍ ) (Nambudiri). For them, contrary to the conclusion of Elamkulam,there were migrations of Brahmins from North-West India, to Kerala coast, was long before 8^th C, A D.

According to veteran Sanskrit-scholar and historian, Arthrassery Agnisarman Namboothiripad, the Malayala Brahmanan ( that is the original name for Nambudiri ), has a history of 5000 years. After years’ long study of Vattezhuthu,( Tamil ) inscriptions, (numbering 17), in the Thrikkakara Temple, one of the oldest temples in Kerala, well-known epigraphy scholar, V.R.Parameswara Pillai and writer, V.T.Induchudan, opined that, the Thrikkakara temple was built, some time in 2500 BC.(Though the theme of the Thrikkakara inscription is, different, it contains information about the establishment of the temple at Thrikkakara., also.). If at all there is any element truth in it, the temple was consecrated by a Nambudiri - priest only. Another inscription, in the same temple, dating the reign of King, Kulasekhara, headquartered at Mahodayapuram. ( See, Mahakshethrangalude Mumbil, by Nalankal Krishna Pillai, p.660 ).

The recent excavation at Pattanam / Muziris , ( explained in the preceding paragraph ), too is capable of proving that the conclusions of MGS, about the first Nambudiri- settlements , on the sole strength of Elamkulam’s research, are not the ‘last words’ for historians..

Yet another evidence to negate the arguments of Prof. Elamkulam and MGS , is the out come of the Scientific research conducted by Dr. Rajan Chungath, a social anthropologist with the help of Rajiv Gandhi Centre for Biotechnology, Trivandrum.It has been proved, beyond doubt that, a piece of wood obtained from Vemanjeri Mana ( an old Nambuthiri household, in North Kerala ), belongs to late 5^th century, A D or earliar. ( The wood was subjected to Radio Carbon testing by Birbal Sahni Institute of Palaeobotany, Lucknow. ). As we know, the old Vemenjeri Mana, trace it’s roots, to the Mezhathol Agnihothri Nambuthiripadu, eldest of the 12 children, in the legend of Parayipetta Panthiru Kulam. ( Ref: report about the research, in Times Of India, Kochi dated 24^th July,2012. )

On the basis of the facts enlisted here, especially the collateral evidences obtained from the recent excavation, at Pattanam, historians cannot but accept the veracity of the points,

1 ) Pantaenus, visited India in 180 A D and it was our India
2 ) A flourishing Christian community , existed here ,in the first centuries. and,
3 ) there were Nambudiri Brahmins, in Kerala, during the period under reference.

In this context, it is illogical and uncharitable, on the part of Dr. M G S Narayanan, in branding St.Thomas tradition of Kerala / India , as a myth,as good as Parasurama .

By doing so, he is treating a mythological hero and a historical character, in the same plain. If he says that there is no archaeological evidence from Kerala, to support the mission of apostle Thomas in Malabar, it is understandable, to a certain extent. Further, even if it is established, beyond doubt ,that there was no Brahmins in Kerala, in the first century , the next logical conclusion must be, the people said to have been evangelized by St.Thomas, in the first century, A D , belongs to some other (viz. Dravidian / Jewish ) communities. Instead of doing so, out of his over enthusiasm, he come forward, to brand it as a myth !. This is illogical and irrational.

Also, M G S claims that, his conclusion is in tune with the stand of Prof. Elamkulam, by implication, Elamkulam said some thing against the visit of St. Thomas. This is not correct. The following statement from Elamkulam will prove the fallacy of this claim:

It reads as under: Prof.Elamkulam P.N.Kunjan pillai,who has done extensive research in Kerala history, , is, however, inclined to respect, the tradition ( St. Thomas ) as being worthy of acceptance.( See, Trichur District Gazetteer ( History ), Ch. II / p.100. )

This means, though Elamkulam , who has done extensive researches about the first Namboodiri settlements and reached in a definite conclusion, has never made an assertion, either “ St.Thomas tradition of Malabar is a myth, or St.Thomas had never made a visit to India”,as claimed by MGS.

At the same time, the doubts made by MGS and Rajan Gurukkal, against the traditional belief that, Apostle Thomas, built seven churches, as apart of his Missionary work, are genuine.Since building churches of the present model, was started ,even in the Middle East or Europe ,in the later centuries only, there is an element of exaggeration in it..Here, it need be taken in the figurative sense only, ie. churches means, Christian settlements.

Pope’s reference about St.Thomas:

Yet another serious argument, leveled against (by, Dr.Rajan Gurukkal), is that: ‘even Pope is said against a personal visit of Apostle Thomas, to Southern India / Kerala ( Malabar )’.( This argument seems to be out of a misconception about the statement made by the pontiff, in the recent past.).

In his weekly lecture on Apostles of Jesus, Pope Benedict XVI made the following ( controversial ) reference about St.Thomas, “ In his name then written The Acts and; Gospel of Thomas, both apocryphal , still important for ‘ study of Christian origins’. Thomas first evangelized Syria and Persia and then penetrated, as far as Western India, from where Christianity reached also South India”. First of all, it was a statement, referring to the North Indian tradition about St.Thomas, with special reference to Gnostic/ apocryphal works. Despite this fact, the statement looks a bit ambiguous, and negative, capable of confusing innocent readers, due to the following reasons: 1 ) Western India , mentioned by the Pontiff, is now, in Pakistan, not in India 2 ) At the same time, South India, or Malabar, not included in the list of places christened by the Apostle himself ,and 3) there is an implication that South India was not evangelized by St.Thomas, but somebody else. If this statement is taken in the literal sense, St.Thomas can hardly be called ‘ Apostle of India’.

The furor over the statement of the Pope, from Kerala ( India ) and elsewhere, and the subsequent correction made by the Vatican, ( with the addition of the sentence, ‘ from where Christianity reached also South India’ ) may be evaluated in this special context only.

Here, Dr.Rajan Gurukkal, as a secular historian, before making a hasty conclusion, should realize the following points:

1 ) There is no authority for a Pope, to make a ruling on an issue which is the prerogative of the historian. .

2 ) Moreover , it is illogical to count it as a statement with authority ,rather than a casual statement. .

In my personal opinion, whatever be the intention of the Pontiff, he should not have made such a statement., which seems to have a negative sense, for statements of persons in high office, Prime Minister of India or Pope, that are primarily, personal, political or pastoral opinions, may be mistaken as official, at least by many pious Catholics. In a secular point of view, since it is about ‘historical Thomas’, no one has ‘infallibility’ to give ruling about this.

But the under noted statement by Pope Benedict, in the past, will be helpful for understanding his real intention in the matter.

“ ….The Chaldean liturgical family, goes back to Apostle Thomas and to Addai and Mari, disciples of Apostles . There is no doubt that it has preserved very ancient traditions and the tradition that The Apostle Thomas was a missionary in India definitely has to be taken seriously at the historical level” ( The Spirit of liturgy—Joseph Cardinal Ratzinger- p. 161 and 162 ) .

Dispute about the age of Rambanpattu ( Thomaparvam ) and other ballads :

As mentioned in the beginning of this series, the objections raised by secular historians, against the antiquity of the Folklore, Rambanpattu, and authenticity of it’s elaborate description about the Indian ( Malabar ) mission of St.Thomas are reasonable and logical.Examining the type of language ( Malayalam ), used for the available copy of this ancient song, literary scholars like Vallathol Narayana Menon, Chummar Choondal opined that it has a comparatively recent origin, say 15^th century, however it looks unique and a replica of local tradition of Malabar embedded in.

As per one version,even though the previous copy of the Ballad, in prose, was written by Thomas Ramban, Maliekkal, a disciple of Apostle Thomas ( ? ), the present copy ( 1601 ) ( as a lyrical ballad ), was ( re ) written version by another Ramban with the same name ( of 48^th generation, of Maliekkal family ), for the use of Niranam church. ( See Barnard Thoma, p.78—79.) Dr. P.J.Thomas ,confirmed that even today, we can see a family property in the name of Maliekkal family , in Niranam . ( See, Malayala Sahithyavum Kristhyanikalum,p.61 ). Though authors’ name , is mentioned in the Song itself, as Thomas Ramban, he may possibly be compiler of the centuries old oral tradition, about St.Thomas, circulated among the people ; in the present, manuscript form., and not the first author. ( See related reference , in Joan Pet. Maffeus : ‘Hist. Indiae’ Lib. II. P.210, quoted by Bernard Thoma, p.98 )

Italian version of the song was given in the book, Legendi de St.Thomas, by Fr.Rocco, Rome.( 1938 ). ( See Brown, p.49-50 ).The copy about which, Barnard Thoma, referred, in his book, is available in Mannanam Monastery.According to historian, T.K.Joseph, it was known to have been sung by one Varghese of Palayoor, in 1892.

In an age, when local history, in the form of folklores,legends, etc. has more importance in modern historiography, they are sufficient for us, to reconstruct many incidents with historical certitude, the journey, apostolate , miracles , and death of the Apostle in India . ( eg, statements like ‘ apostle landed in Maliankara, in 50 AD., in the month of Dhanu’ ( Dec. – Jan. ), ‘after a short stay, apostle went to Mylapre and China’ , ‘returned to Maliamkara at the invitation of the King of Thiruvanchikulam’, ‘ in 59 A D, in the month of Kanni ( sept-Oct. ), was called back to Mylapore by king Cheran’, ‘ after 2 ½ yrs. returned to Malabar, reached ‘Malyaattur’, then ‘revisited the 7 churches founded’, ‘ in 72.AD, the apostle was Martyred at Mylapore’ ,and so on.( See Bernard Thoma, Ch.III & V.C.George, p.181 . ) As material expression of very ancient local tradition existed for centuries, the contents of these folklores of this genre, like Margamkalippattu ,Veeradiyanpattu, Pananpattu etc.can be used as collateral evidence for historical studies.

Historical validity of St.Thomas Tradition : final conclusion.

Through the foregoing five articles, the author was making a sincere effort to analyze, whether the St.Thomas Tradition, builtin-belief among 6 million, ancient Christians of Kerala, about twenty centuries, has any historical value or rational basis. At last, I too agree with the unbiased, in principle, positive stand of eminent Foreign historians (like Vincent Smith, Edgar Thurston, Francis Day, Alphonse Mingana,,) and Indian historians (like K.P.Padmanabha Menon, Sardar K.M.Panicker, A.Sreedhara Menon, and Mrs. Romila Thapar and others ) ; church historians of repute,( like Barnard Thoma, Placid Podpara, A. M .Mundadan, Benedict Vadakkekkara etc),that the legacy of St.Thomas and personal visit of the Apostle to Kerala coast of South India in the 1st century,A.D., is a ' historical probability', as good as history.

In a purely academic sense, even-though the author possess a Masters Degree, in history, is not an expert in the subject-matter. Then there arise the question,what prompted me to undertake such an 'adventure'. It is simple,the interest in history,particularly St.Thomas research, with the back-ground of the knowledge acquired from various sources especially authoritative English and Malayalam, with a critical approach. Though I have a clear view point and weltanschauung, tried to make the study objective and rational.

Historical Validity of St. Thomas Tradition ( 5 ) A

2012-08-22T03:39:00.025-07:00

Arguments against the Saint Thomas tradition : how far they are valid ?

Authority for the St. Thomas tradition of Malabar Nazranis, i.e. its historicity, is a matter of dispute among the historians, to a great extent, for want of sufficient, direct archaeological evidences or backing of contemporary written documents. Being a protagonist of the historical value of the Malabar tradition, about the mission of the Apostle, through the preceding four articles, I was trying to present the existing, direct, indirect and circumstantial evidences, especially the opinion of World historians and others. The author will never deny that some of them are from secondary sources such as local traditions, folklore and liturgical texts to establish my stand. Now let me present the arguments against the Tradition, of foreign and Indian / Kerala writers, and my counter arguments (exposition and refutation. ).

Opponents of Saint Thomas Tradition and their arguments:

There are a good number of historians and writers, from all over the world, are questioning the Indian apostate of St.Thomas and the validity of the arguments of its proponents. In fact, what they dispute is, (except in the case of a minority of authors.), not the existence of historical-St. Thomas, as such, but whether he visited and evangelized South India. This list includes, LaCrose, Hough, Tillemont, Trevor, Geddes.M, Whitehouse, Rae.C.M, Dr.J.M.Neale, Dr.Burnel, Campbel, WilliamLogan, C.M.Augur, T.K.Joseph, Rationalist, Joseph Edamaruku, Dr. M.G.S.Narayanan, Dr. Rajan Gurukkal, and so on.

Now, let us have a close look at their arguments.

Among the European writers, La Croze and James Hough, with the backing of ‘no mean’ arguments, not only doubt and dispute the Malabar (South Indian) tradition about St.Thomas, but also prefer to treat whole story as a legend or myth. Renowned writer and Anglican Chaplain, Hough,( in his book, ‘The History of Christianity in India’ p.30. ),asserts that, ‘ considering the tedious mode of communication, with that country and the ancient’s limited knowledge of it’s inhabitants, until towards the close of the 1^st c, it is not probable that any of the Apostles of our Lord, embarked on such a voyage’. Endorsing this viewpoint, La Crose, and Tillemont, say that, the name ‘India’ was applied to many places, other than Indian Peninsula hence without further evidence, we cannot attribute apostolic-origin to Malabar Church.

The eminent Orientalist, Dr. Burnel, doubted the tradition that Saint Thomas founded this Church; instead, the Church had a Gnostic (Manichaean) origin. (Indian Antiquity, III / 311.)

As per the opinion of another English Chaplain, Trevor, ‘there is better evidence, that the Light of Christianity extended from Egypt, where it was kindled by St. Mark, through Persia, towards the Northern confines of India, and that the Syrian Churches appear to have been planted in the 4th C, by THOMAS a monk, from that country, whose name has been confounded with that of the Apostle’ (Quoted by C.M. Augur, in ‘Church History of Travacore’,p.6.).In fact he was quoting to prove his own conclusion that it was none other than the Syrian Colonist, Thomas of Canai ( who, with 472 families from Baghdad , Nineveh, Jerusalem ,migrated to Malabar, in 345 A.D. ) .

Reviewing the available, written evidence on Thomas, some writers say, all the ancient Churches are keeping the belief, ‘Apostolic origin’, hence no special merit to the claim of Malabar Christians”.( Hough, History of Christianity, p.36-37).

Eminent British historian of Colonial India, C.M. Augur, in his famous book, (Church History of Travancore, p.8-12), indicates the names of three distinct Missionaries, all possessing the name Thomas, are, associated with his research. In his opinion, this fact created utter confusion, about the identity of Apostle Thomas, among people and writers of later years. Hence, different theories:

Christianity was introduced by Apostle Thomas, who entered the Malayalam country, in the year 52 A D.
Second Thomas, Thomas the Manichaen. ( A Persian heretic, who labored among Syrians of Karukkanikulam ( Quilon ). Manigramam, according to Dr .Burnell, is the village of Manes.
There is yet a third legend, which describes the conversion of India, to the Armenian merchant ‘ Thomas of Canai ’ ( supposed to have arrived in Malabar in 345 or 745 AD.) and established a Christian group, Knananites Subsequent generations confused ‘ Thomas the Armenian’ with ‘ St.Thomas, the Apostle’. (Ibid, p.8 to 12.)

Reviewing the opinions of contemporary writers, he concludes that Christian Church was established in Southern India, before the beginning of the sixth century, from the Nestorian Patriarchate on the banks of the Tigris ,(not from Jerusalem, Antioch, Alexandria, Rome or Constantinople).Not by way of Red Sea, but by way of the Persian Gulf. Not in the 4^th century, nor until the beginning of the 6^th century. In short, not by Apostle Thomas. ( Ibid, p.17-18 ) .

Willian Logan, despite his unambiguous, positive stand, saying, ‘there is no inherent improbability, in the tradition that the Apostle Thomas was one of the earliest immigrants from the West’, he is equally emphatic in saying, ‘but of direct contemporary proof that he did come to Mouziris and found churches in that neighborhood, there is absolutely, none so far as researches have yet gone’.( Malabar Manual, p.235. )

But the categorical account of Pantaenus of Alexandria, in the 2nd century, A D , met with Christians in India ( which since proved as Malabar coast ), who claims Apostolic origin , negate the arguments against St.Thomas (Refer detailed description of this author, in other chapters ). " In AD190, the great Gnostic Pantaenus, a Professor of Theology, in the School of Alexandria, set sail from Bernice in the Red Sea, and landed after the tedious voyage of those days, in one of the Cochin-port, where he found a colony of Christians...."( Lux Evangelli: Pantaenus India Apostolieus, Ch 86,,p, 627 : qtd. by L.K.Ananthkrishna Ayar ' AS C, p.6)

However,C.M.Rae, an authority on the subject, holds the uncompromising view that St.Thomas, could never have visited India.( Syrian Churches in India,p25 ).

Critically evaluating the points in favour and against the ‘Kerala tradition’, historian, German concludes that nobody can prove or disprove the presence of Christians in Malabar, in the first three centuries. (The St.Thomas Christians,p11. ).

Objections raised by Kerala( Indian ) historians.

Remember, I have hinted, in the 1^st part of my article, about the divergent views of two noted scholar historians from Kerala, about this puzzle, Dr. M G S Narayanan and Rajan Gurukkal. Their opinions, representative in character, can be summerised as under:

There is no contemporary evidence, in support of the belief that Apostle Thomas visited Kerala, in the first century, A.D, and converted Namboodiri Brahmins (by performing miracles).
Before the Portuguese period, (16th c), St.Thomas Mount has no such name and importance. ( This is incorrect. I have already described the fallacy of this notion, citing facts and figures . See article No.4 para. 1 to 8 . )
The visit of the Apostle at Maliankara (Kodungallur / Muziris ),and his martyrdom in Mylapore, are sheer myths. (Dr. Rajan Gurukkal is not sharing this view point. For him, the coming of Saint Thomas, is historically probable, though he has some reservations about the first converts. Unlike, MGS, he argues, the existence of isolated Brahmin settlements, even in 2^nd century B.C. But, he maintains that, being a priestly class, conversion, from Namboodiri community, is difficult, if not improbable )
Mr. M G S, further says, after extensive reference of all the available literature, in Syrian and Latin, languages, Fr. Benedict Vadakkekkara, (in his ideal research work, ‘Origin of Christianity in India’) admitted that there is no contemporary evidence , to show that St.Thomas visited Kerala’. According to Mr. Rajan Gurukkal, the prime weakness for St.Thomas studies is the lack of contemporary evidence and has backing of tradition only. ( That too of 5 centuries ).

5 Mr.MGS alleges that, the archaeological excavation, conducted by Fr. Hambi ( with the co-operation of Tamilnadu Government) was not in a free and fair and transparent way. Hence, it’s findings are not acceptable to historians. (I am also sharing this viewpoint to a certain extent-- the Mylapore- excavation of the Portuguese with the leadership of Fr. Hambi , can be taken at a discount only. Please read my explanation, in article No. 4 ,para 7. )

6 Referring to the seven churches, believed to have been founded by the Apostle,

M.G.S, and Gurukkal, maintains that building technology was not developed in Kerala, in the 1^st c. A .D. No churches or buildings were there, even in Persia or Middle East.. The antiquity of the folklore ‘Rampanpaattu’, referring the Malabar Mission of St.Thomas, as per the nature of the language, used, not looks, ancient ; written in the 16th century or after.

7 There was no mention about St Thomas, in the historical Udayamperoor ( Synod) documents. Nasranis started giving importance to Thomas, after the coming of the Portuguese, only. ( He made this statement without properly referring the ‘Synod documents’. The term St.Thomas appears at least in Session No.III , Decree No.4, Session No. IV , Decree No.4, Session No.VIII , Decree No.5 , 10, and 17 – See, 'The Acts and Decrees of the Synod of Diamper' , By Scaria Zacharia ,1994.)

8 MGS and Gurukkal, further argues that ‘even Pope, Benedict XVI, recently asserted that Apostle Thomas, had not gone beyond Syria, Persia, Iran, Beluchisthan, etc. (India not included.)

9 It is ‘belief about the apostolic origin of Malabar Church, and not the name, Thomas that was transferred by the immigrants from Mesopotamian region, to India, Mr. Gurukkal endorse the opinion of Dr.Neale.

10 St. Thomas tradition is the result of mistaken identity of Thomas the Manichean or the Persian Migrant, Thomas of Cana. ( The argument that the ancient Malabar/ Indian Church had a Gnostic/ Manichaean origin, was contested long back, on the ground that 'the Syrian Christians themselves have a tradition to the contrary that the infant Church was persecuted by Manichaeans' ... Ninety six families( by implication, in Quilon) yielded to Mani, and eight families stood fast. Manigramakkar, lived in a village near Quilon, until recent times.In his famous Syriac letter, Mar Gabriel, the East Syrian bishop, referred this in detail, while reviewing all important incidents happened in Malabar Church of Saint Thomas, right from 52 AD.( See Visscher: Letters from Malabar: Ed.K.P.Padmanabha Menon, p.44.).

Evaluation of the arguments, counter arguments and conclusions.

The methodology I adopted here, is first of all, find out the main arguments of the Foreign and Indian writers, and present my reply to them. Also ,give specific reply to the arguments leveled against by Kerala writers, more particularly by Dr. M.G.S. Narayanan and Rajan Gurukkal.

It is a plain truth that the tradition about St.Thomas, prevailing in this part of India (Malabar Coast), right from antiquity, has no, direct, epigraphic or archeological evidence.

It is also, a truth that, despite this glaring limitation, majority of the historians, including eminent Oxford historian Vincent Smith, who had studied this matter several years, British Ethnographer Edgar Thurston, Dr. Mingana, Indian ( Kerala ) historians ,K.P.Padmanabha Menon, Sardar K.M. Panicker, A. Sreedhara Menon, and a long list of persons of eminence, ( mentioned in my article No.1.), holding a categorical view, that, on the basis of the circumstantial evidence ,this tradition, should be deemed as a historical truth. (This point I shall elucidate later.)

The second, vital objection, againt the Apostolate of Thomas, is that, even if, the (plethora of), references, in Patristic texts, Travelogues, Martyrology, Liturgical texts, apocryphal works and legends, in various languages like Hebrew , Syriac, Greek, Latin , English, referring Apostle Thomas and India, are proved genuine and authentic, they are not acceptable for the historian , on the ground that, they are not contemporary. They belong to the succeeding centuries. This also, is a prima face valid objection, in the eyes of a historian.

But in the case of, St. Thomas, it has the backing very strong supportive evidences. As per the expert opinion of many historians, these evidences should not be thrown away, for the simple reason that they are not contemporary. Instead, renowned Kerala historians, like, K.P.Padmanabha Menon and Prof. Elamkulam Kujan Pillai who have done extensive research in Kerala history ‘inclined to respect’ assert the tradition, as being ‘worthy of acceptance’. (See, Trichur District Gazetteer, .II / 100) ( This is, just opposite to the recent utterances of MGS, targeting Christian historians, quoting Elamkualam’s findings !) . K.M. Panicker, also find it difficult to deny, ‘the truth’ in the St.Thomas tradition. As he says, ‘We have the recorded statements of, Pantenus, the head of the Alexandrian School., who visited India, in the 2^nd century. that he found a flourishing Christian community here’. (Ibid, II /100).

The argument, that, in the first century, ancients have no proper information about the Indian subcontinent, including it’s geography, inhabitants, means of transport & communication etc., as opined by writers, like Dr. James Hough, has no takers, in the modern era. There are clear evidences from history (See, article # 1, for authority) and from archaeological findings in the recent past (at Pattanam), to prove that there were hectic trade through sea routes starting from Alexandria to India, right from 500B C or even earlier.

To refute these points, many of the other points, I have to present a bit elaborate description, from heather to history and the latest discoveries and archaeological findings from that of MUZIRIS / PATTANAM, by Kerala Council for Historical Research.

Muziris ( Kodungallur ) and Indian Ocean Exchanges:

Trade links and maritime contacts between the sea-faring peoples like Phoenicians, Jews and Arabs and the resource-rich Indian subcontinent existed in the centuries, before Christ. Some historians, believe that it can be traced back to the days of King Solomon, on the basis of evidences in comparative philology ( Kings,9.28 & 10.11 ) ( Biblical reference to a Port called ‘Ophir’ ,situated some where on the west coast of India, too is cited as evidence for the maritime relations ).

As per the extensive references from the following historical and literary sources, for at least three centuries, Muziris (Kodungallur) was a prime center, for Mediterranean, North African, West Asian and Chinese Maritime contacts and one of the four important Indian ports:

Sources of information:

Strabo’s Geography 1C BC Geographical encyclopedia. (Greek historian)
Periplus Maris(unknown author) 40-70AD About 40 Ports, incuding Muziris.
Pliny, the Elder 1^st C, AD Natural History
Ptolomy’s Geographia 150 AD
Muziris Papyrus 2^nd C AD Trade contract between a Merchant from Muziris and a Banker / agent, Alexandria.
Carition (escape of 2 lovers) 2^nd C AD Comedy play/mime with Indian characters & reference from Indian Trade.
Cosmos Indicoplatus Has references about Syrian Christians, ( Dealing 5 Ports; Muzris not mentioned)
Puti table (TabulaPeutingeriana) 4^th C AD, Among the Ports , Muziris shown with a Temple of Augustus, in the vicinity.

Indian sources:

Classical Tamil sources like Sangam (2^nd BC-4^th AD );clear description of Muziris, is seen in the Akanaanooru, in the Sangam Literature.
Epic poems-----Chilappathikaram. ,,
Legends on cultural transmissions like St.Thomas& Knayi Thoma traditions.(Early Christian Era..)
Very limited Archaeological evidences from Western coast.—only Iron Age burials & few Roman coin hoards. No evidence for habitation.

Indian Pottery from Berenike—Shred with Tamil Brahmi Script.
Arikkamedu: Roman coins -1^st, 2^nd & 3^rd c AD.
Archeological evidence from Pattanam ( Muziris )

Path breaking discoveries from Pattanam ( Muziris ) Excavations.

It is, in this back ground, that, Kerala Council for Historical Research (K C H R) undertook a challenging, ‘multi-disciplinary’ archaeological research, in 2007, at Pattanam, a small village at North Parur, comprisingf ancient Kodungallur (Muziris ) port.

The artifacts and materials unearthed from the area have shown the maritime activity there to be as old as 500 B C. ‘The artifacts recovered from the excavation site suggest that Pattanam, with a hinterland port and multicultural settlement, may have had links with the Mediterranean, the Red Sea, the Arabian Sea, and the South China Sea rime, since the Early Historic Period of South India’, according to P.J.Cherian, Director of K C H R .

The five samples including charcoal samples from the Iron Age Layer, parts of wooden canoe, and bollards (stakes used to secure canoes ), recovered from the site. Samples subjected to Accelerator Mass Spectrometry (AMS), radiocarbon dating. Their mean calendar dates fall around 500 B C. The wood ( of the Canoe ), was identified as Anjily ( Artocarpus hirsutus ) and Teak ( Tectona grandis.). The 14 C date range of the canoe is 1300 BC to 100 BC. Other finds include pottery,metals,objects of personal adornment, botanical samples, and a broken rim with Tamil Brahmi script( 1^stcentury BC) , one expert described as ‘exiting discovery’, providing sufficient archeological evidence to the enquirers.( Iravatham Mahadevan,a specialist in Tamil epigraphy, confirmed the inscription, of 1^st century BC. )

Unearthed from PATTANAM :

Amphorae---Wine container ( Big storage jar, made of stony type of clay)
Indian Pottery ( Non Roman 2^nd grade.)

Other items

Eurocentric perspective – Indo-Roman perspective.
Nationalist historiography – Later studies & New perspectives.
Need for searching for West Asian evidence in Indian sites (Gogte VD,1991)
Pattanam site-Location is a hamlet in Vadakkekara revenue village-Area 45 hectare—Life started here 1000 BC—Iron age.---Early Medieval—Late Medieval.

According to Bishop Francis Roz, there is a place called PATTANAM, inhabited by Syrian Christians.

1) T.G.P.(Turquoise Glazed Pottery, indicating Mesopotamian links ( Parthian/Sassanian),2 Nos. )(Pattanam Excavation 2007 ) confirmed by Durban University, UK

2) Shreds of West Asian Torpedo Jars

3) Amphora Shreds (South Italy ) ( Excavation 2008):largest assemblage of Roman pottery in India, showing Roman role in Indian Ocean trade.

Other items ( Multicultural ).:

Roulette Ware –1 ;Indian Pottery—Large quantity; Semi-precious Stone/Glass Beads numbering 10,000 unearthed in 2008; Beryl Beads(2009) Pachaswarnam, local name; Cameo Blanks( Raw material from Kerala coast); Fragments of Roman Glass Terracotta lamp ( Roman ? );Ferrous Artifacts ;Early Chera copper coin (40Nos)— a clue for monetization; Gold ornament (Claiming Italian origin); Gold string; Gold bar,Bender; A huge Indian Pottery; Pottery with Post firing ( Ex.2007 ) Brahnmi script with a Cross(10mm) ;Chinese Ceramics(Broken) — showing East connection.; Maritime (VANCHI )boat -6meter length; Wharf with Canoe ( Jesus vessel-nick name);Botanical remains (including Frankincense) (Kunthirikkam) Items, such as BRW shreds, an exquisite ornament, 1.89 gm golden felling axe, show, metallurgy begun here, in the Iron Age phase itself.

These exiting discoveries, provided abundant material evidence, to what was described by the Western authors and Tamil Sangam poets about the flourishing trade between Muziris port in the Malabar coast and Rome ( via the Red Sea ports ),centuries before the beginning of Christian era.

The huge quantity of artifacts unearthed and the radio-carbon analysis, they are subjected to, put the antiquity of Pattanam, to first millennium B C. It provided valuable collateral archeological proof to Malabar mission of St. Thomas.

Pattanam ( Muziris ) Findings : Vindication to St. Thomas Tradition

The ancient Syrian Christian community, inhabited, mostly in the Malabar coast (Kerala State ) of Indian Subcontinent, inherited a concrete, constant and consistent tradition , for over 2000 years . As per this tradition, they became Christians, by the evangelization work of no less a person than, St. Thomas, one of the 12 apostles of Jesus, in the year AD, 52, at Kodungallur ( Muziris ) port. Apart from oral tradition, there are some ancient folklores, ‘ cultural remnants with Christian Symbolisms and some structures in the specific spots, where seven communities ( churches, Pallikal, in local language ) believed to have been established by the Apostle, and his traditional tomb at Mylapore, no direct, contemporary evidence from Kerala, available, to substantiate this belief. Though there are clear literary references can be seen, in various ancient languages, they are not contemporary as per the norms of the secular historians.

It is in this back ground that Kerala Council for Historical Research, a State Government body of secular historians, in collaboration with Archaeological Survey of India ( A S I ), conducted an Archeological Excavation using all modern techniques at Kadungallur ( Muziris / Pattanam ) , the Port of St.Thomas. The excavation results, proved beyond doubts that there were hectic trade between this port and Mediterranean ( and other ) countries , right from 500 B C.--- providing authority to St. Thomas tradition.

How this vindicates the tradition of St.Thomas Christians?

According to eminent historian and J N U Professor, Dr.Pius Malekandathil, two important happenings, in the recent past, in the field of history, viz. the Discovery of Vienna Papyrus ( 1985 ) and Archaeological excavation at PATTANAM / MUZIRIS, revolutionized the historical research and disproved the antic-arguments against the St.Thomas Tradition, branding it as a myth. Also, a blow to the prejudicial and dogmatic approach of some historians of eminence, from Kerala. In his own words:

Recent researches ( by implication, Pattanam excavation ), have high lighted the historical probability of the arrival of St.Thomas, in India, particularly against the background of intensified maritime trade happening between coastal Western India and Red Sea ports on the one hand and coastal Western India as well as the ports of Persian Gulf on the other. The physical presence of about 6 million St.Thomas Christians, claiming their origin to one or another place of the 7 initial Christian settlements, set up by St.Thomas , as per their tradition, often serves as ethno-historical evidence, adding significantly to the historical claim of their oral tradition. From 3^rd century onwards, the written sources from West Asia and the Mediterranean world started mentioning about the Christians of India and the Apostle, who had preached among Indians….

At a time when 120 vessels were playing between coastal Western India and ports of Roman Egypt every year, there is no reason whatsoever, to doubt about the veracity of their accounts. ( From his Seminar paper ‘ A commonwealth of Christians in Indian Ocean’. )

Referring to the next, discovery ‘Vienna Papyrus’, ( an voluminous trade agreement entered between a seller in Muziris and the buyer in Alexandria, for regular supply of merchandise ), Dr. Pius says, this together with Muziris findings, provided historical status to the coming of Pantaenus to India, as reported by Eusebius and Jerome. Also, without any ambiguity we can conclude that the part of the world, he visited , is our India., the scholarly conclusion reached by eminent historian William Logan, 100 years back.( See the detailed discussion of the topic, in Article No. 3 ) These archaeological and epigraphic evidences give sanctity and historical status to the descriptions of Eusebius and Jerome not only about the visit of Pantanus but also to the Apostolate of St.Thomas and the first converts of the Apostle.

Reply to other arguments :

The argument ( of Dr. Burnel ),that the Church of St. Thomas, had a Gnostic

( Manichaean ) origin, was contested , long back, on the ground that the ‘ Syrian Christians, themselves have a tradition to the contrary , that the infant Church was persecuted by Manichaeans’…..Ninety six families ( by implication , in Quilon ), yielded ( to Mani ), and 8 families stood fast.Manigramakkar, lived in a village , near Quilon until recent times. ( Quoted in Travancore State Manual, p.138 ).

A clear reference in the matter can seen in the Syriac letter, of an East Syrian bishop,Mar Gabriel, ( Quoted by Vissicher ) about ‘the antiquity of Syrian Christians’ ( part of this letter I have already quoted in Article No. 3 ) like this : ‘ In the course of a few years, all priests in Hindostan and Malabar, died; and many years afterwards, a Tovenaar called Mamukawasser, an enemy of Christian faith , arrived at Mylapore, performing many miracles to hinder its progress. And many of the principal Christians giving heed to him, forsook Christianity and followed this false teacher, Mamukawasser. In those days, certain persons came from Hindowy or Hindostan, who were not disposed to abandon the people of Malabar and who allied themselves with the believers , that is Christians , who had remained constant, in number about 160 families , or tribes’..

Another argument , St. Thomas tradition is originated from the mistaken identity of 4^th century, from the Armenian ( Babylonian ) migrant , Thomas of Canai, also is against clear historical facts. The Knanaites ( Southists ), the endogamous group of Christians, regard themselves as descendents of Knayi- Thomman ( 795- 824 A D ), have never confused him with the Apostle Thomas of 1^st c. According to them, their leader, on reaching at Cranganore,'found sixty four families of Christians who had remained steadfast in the faith from the days of the Apostle'.( See T S M ,p II /138 ). Hence,this argument is only a fanciful hypothesis of some foreign writers, with no historical support.

Referring to this theory, (of Trevor and C.M.Augur ), first colonial bishop of Nazranis, Francis Ros says,

… It is clear, how ill informed that author…attribute the origin of all the Christians of St. Thomas in Malavar, to the said Thomas of Cananeo…..most ancient tradition and certain conjectures of Christians of St. Thomas in Malavar, dating before the said Cananeo, the Olla of Xeram Perumal gives clear witness to it…….Therefore, it is clear and certain that there were Christians of St.Thomas in Malavar , and this the other Christians who descend from Thomas Cananeo also admit. ( Quoted by G. Nedungatt, in ‘ Quest for the historical Thomas’ p.138. ). Besides, the Kananites , the Jewish-Christian community in Kerala,,preserves a clear tradition as descendants of Christians, belonging to 7 stocks and 70 ( 72 ) families , ( including a few priests, deacons ,and a bishop ) led by Merchant migrant Thomas of Kana, from Middle East landed at Kodungalloor in 345 A D .

The next argument, the origin Malabar Christianity from,the Nestorian Missionaries, too is illogical.It is a historical truth that, as a result of the persecution by king Sapor ( 309 – 379 A D ), a good number East Syrian ( Nestorian ) Christians from Persia, fled to India.

The first mention of Christian presence, ie., of the immigrant Persian ( Nestorian, is the favorite nick- name coined by Western writers to call this oldest, apostolic Church, on account of some misconceptions ), is by Cosmos Indicopleustes , a World traveler, who himself, a Nestorian Christian ( 6^th c A D ) : he mentioned and located Malabar Church, in 572 A D, in Male ( India ), where pepper grows and he adds the Christians of Taprobane ( Ceylon )whom he specifies as Persians, ( the latter he leaves unspecified , so they must have been natives of the country ) , had a bishop residing in Calina ( Kalyan ), ordained and sent from Persia. ( Christian Topography,p. 503.). By the time , when this group of Christians reached in India ( Malabar ), the original ( early ) converts of St.Thomas, were there. According to Syriac scholar A. Mingana, ‘ The persecution of Sapor gave a stimulus to the emigration of more Christians, from Southern Persia to India,…it is possible that a Christian community, of a comparatively important size existed before that time in India, and that it was more the existence of this community that attracted co-religionists from Persian in the time of the persecution than the bare sword of Sapor…….’ ( A. Mingana , ‘ Early spread of Christianity in India’ p.436.) He reiterated the fact that right from it’s inception, Indian Christianity has hierarchical dependency with Persian / Babylonian Churches / Seleucia-Ctesiphone , thereby the See of St.Peter. In a purely liturgical point of view, the version of Mr Augur can be accepted ( except the first part, about the origin) . The Chaldean ( East Syrian Missal of Mar Addai & mari etc. ) was ‘ established in South India before beginning of 6^th c., from the Nestorian Patriarcate, on the banks of Tigris’ , is correct. So far as first introduction of the faith in India, it is not correct." It must be noted forthwith that the Nestorians ( Chaldeans ), themselves have not yet at any time laid claim to the introduction of Christianity into South India " ( D'Souza, In the Footsteps of St.Thomas, p.27 ).

In his famous Syriac letter, Mar Gabriel , the East Syrian bishop, reviewing all important incidents happened in Malabar Church of St.Thomas, right from 52 A D. ( Quoted by Dutch writer Vissicher , in his book , ‘ Letters from Malabar’, translated by K.P.Padmanabha Menon, p.44 ). The relevant part of the narration is as under:

Many years afterwards, a Tovenaar, called Mamukawasser, an enemy to Christianity, arrived……performing miracles to hinder it’s progress . And many of the principal Christians giving heed to him …….followed this false teacher……….This caused second apostasy ; so that out of the 160 families,96 adopted the heathen superstitions , 64 only adhering to the true faith. ( This is the state of affairs, when Nestorian missionaries came here.)Referring to the coming of Merchant migrant Thomas of Kanai,too he has given a similar description. ( See previous paragraph of this article.).

From these evidences, we can rightly conclude that the origin of Malabar Christianity is not from Thomas, the Manichaen, Thomas of Canai or Nestorian missionaries, but from Apostle Thomas, in the first century itself.

Note : For remaining part of the article, refer Historical Validity of St.Thomas Tradition - 5 b.

Historical Validity of St. Thomas Tradition.( 4 ): Other historical references connecting Thomas & India

2012-04-17T22:04:00.051-07:00

Pilgrimage to the tomb of the Apostle:

There are concrete evidences from history, to show that right from the early centuries of Christian Era, pilgrims flocked to the traditional site at Mylapore (in South India ), where Apostle Thomas lay buried. Not only from Malabar ( Kerala ), but also from numerous foreign countries. The candid references from Asseman ( Joseph Aloysius, Professor and an authority on Syro-Chaldaic and Arabic languages, in his book ‘A commentary on Chaldean Patriarchs’ ), about the pilgrimages of the Nazranis of Malabar, to the Mylapore tomb. In the pre-Portuguese period, Malabar Christians used to visit the Mylapore tomb. He confirms that, it took 25 days to reach Mylapore, by land route, as reported by four Chaldean bishops, in 1504, who after their arrival in Malabar, wrote to their Patriarch, Elias. Eminent Church historian, from Kerala, Mathias Mundadan, in his book, elucidates the centuries long pilgrimage by Nazranis, to pay homage at the holy sepulcher of Thomasleeha (A.M.Mundadan, ‘ Traditions S T C’, p.12 ).

In the Anglo-Saxon Chronicle, it is given that Alfred the Great, king of England, sent an embassy with offerings to St. Peter at his tomb in Rome and to St.Thomas, at his tomb in India ( 884, AD.). Yet another testimony on the subject, is that of St.Gregory of Tours ( 538—594). In his work, Gloria Martyrum (31,32, qtd.in Thomapedia,p.204.),the saint gives extensive information about the martyrdom and burial of the Apostle in India (and transfer of his holy mortal remains to Edessa, in Syria), on the strength of the first hand information, obtained in writing from certain Theodore of Syria, who visited the Mylapore tomb. Western travellers,including Marco Polo (1293 ),Franciscan Friar, Monte Carvino , John Maringnoli (1349), Nicolo De Conti (1430 ),visited the Mylapore tomb, much earlier to the Portuguese period. Early church father, John Chrysostom, ( 347—407 ), asserts the significance of Mylapore-tomb of Thomas, by comparing it with those of Ss. Peter and Paul.The great Arab traveler,Berbossa who visited India,in 1515 AD, also confirms that the tomb, at Chinnamala, in Mylapore, is of Apostle Thomas (Mundadan, Ibid,p.18 ). Marco Polo mentions being shown the spot of martyrdom of the Saint at the Mount, in the 13th century. Even up to the present day persons annually perform pilgrimages to this place to kiss the spot where he was slain, deposit their offering and report their prayers at the Apostle's grave . ( These clear references, will expose the prejudicial statement of eminent historian, Dr.M. G.S.Narayanan, that ‘Mylapore tomb’ has no importance before Portuguese Colonial period ).

Marco Polo mentions being shown this spot ( Mailapore, the city of peacocks ),at the Mount,in the 13th century. Even up to the present day, persons annually performs pilgrimages to this place, kiss this spot, where he was slain, deposit their offerings and report their prayers at the Apostles’ grave. ( Francis Day, The Land of Perumals,p.212-13 ) In the narratives of Joseph, the Indian, one of the two Nazrani priests, who traveled to Portugal, etc. in the ship of Cabral ( in 1501 ), too there are references that,St.Thomas Christians of Malabar, used to conduct pilgrimages to Mylapore,where the body of the saint lay buried . ( 'The travels of Joseph, the Indian', translated by Antony Vallavanthara, p.214 - 15 and 259 ) .

After critically examining all the contemporary literature on the subject, Adolf Medlycott , in his book ( India and Apostle Thomas,p.134 ), confirms that he is thoroughly convinced that the claim of Mylapore to be the place of martyrdom and of the burial of the apostle was not based on undeniable fact, the Christians of Malabar would never have acknowledged their neighbours’ claim to hold the tomb of the apostle, neither would they ever be induced to frequent it by way of pilgrimage. Had this been a case of a fictitious claim put forth to secure public notoriety and importance, they would as probably have, any way, set up one for themselves, and would have certainly ignored the claim of the former. In another place, he says,' Nicolo De Conti, an Italian merchant ( 1423--1430 ), speaks about the tomb of St. Thomas , at Malpuria which was venerated by Nestorians, who were " scattered all over India, as the Jews among us " ( A. Medlycott, Ibid p.95 )

The tomb of Mylapore is unique in the world in the sense that it is the only tomb believed to have been the burial-place of Apostle Thomas. Hosten ( in his book ' Antiquities from San Thome', p.4-5 ), quotes Mar Solomon(Archbishop of Perath-Meshan, 1222 AD.), as saying that the city in India, where Apostle Thomas is buried is Mahluph. No other place in India, but Mylapore answers to the last part of the statement.

The following words will show the in separable connection between Mylapore tomb and Nazrani religious practices:

“Their ‘holy water’,the preparation of which was left the Sacristan, consisted of common water, in which a few particles of earth, brought from the grave of St Thomas, at Mailapuram, were dissolved”( Accounts of Portuguese writer, Paoli, quoted by Francis Day in ‘ The Land of Perumals’ p.219).

Excavation at Mylapore:

The excavations, conducted by the Portuguese, in 1523, 1524 and in 1970 ( by Fr. Hamby etc.,with the support Archaeological Department of Tamilnadu government ) were not very fruitful, except provided some valuable insights to the historicity and authenticity of the tomb.(There is a wrong notion among some secular historians that the Tomb of St.Thomas,at Mylapore was located and identified by the Colonial Portuguese, who came here, in the 16th century. The fact is different. They got information about the tomb, from Nazranis of Kerala, and World travelers and other sources, as cited by the author, in the preceding paragraph of this article. In the initial period , Portuguese religious leaders were reluctant to conduct any excavation. For them, the ancient East Syriac Christian group, popularly known as MarThomaNazranis ( St.Thomas Christians), was not under the direct control of Roman See, hence schismatic. Besides, it was part of their strategy to win over these Christians by hook or crooke, they under took this unilateral excavation. Hence, it is a truth that some secular historians (and even Nazrani writers), view the Portuguese excavation and its findings ( e.g. the 'Bleeding Cross' of Mylapore ), with an element of suspicion. For them, Portuguese are 'master manipulators' in matters connected with religion. However, the following findings, were accepted by secular historians and government officials:

“For several centuries there was the Sepulcher of Thomas, well built, indeed; the brick in its eastern wall belong to the 1st century,AD” ( Hambye.S.J,St.Thomas and India.).

These bricks have been well preserved in the eastern wall of the tomb and when Mr. A.H.Longhurst, the Superindent of the Archaeological Department, Southern Circle, visited the tomb in 1921, said, that 'it must be very ancient, for the bricks used were of the same type as those used for the Buddhist Stupas, only that those in the Telugu country and in the North of India'… ( See Thomapedia, p.5.). Twenty years later, excavations were made to the south of Mylapore. The measurements and nature of the bricks found in the eastern wall of apostle’s tomb ( 15” x 8” x 2.9” ), and the oldest bricks unearthed by the excavation of 1945,at Arikkamedu near Pondicherry ( 150 km south of Mylapore ), the Roman trading station of 1st century, AD, looks one and the same. ( Ibid p.5. ) Remember, according to tradition, Martyrdom,of the Apostle took place in AD,72.

Further, the tomb excavated by the Portuguese at Mylapore, is no ordinary tomb (3 ½ mts deep) like the tomb of the kings buried in the vicinity. ( See references in the Nazrani's folklore, Rambanpaattu 5,7,3, and 2 ). ( The Indian tradition affirms that apostle Thomas died near the ancient town of Mylapore,his mortal remains were buried in the town, the spot in the chapel known after his name, that the Portuguese excavated in 1523, A D. According to tradition and clear description by Early Syriac Church Fathers like St.Ephraem,4th c. , St Paulinus of Nola,431. A.D., and St. Gregory of Tours, 594 A D , the mortal remains of St. Thomas, brought by an unnamed merchant, from India, subsequently buried in the shrine at Edessa, in Mesopotamia. ( See, Carmina Nisibina, 42, qutd. by Meddlycott.) Edessa was pillaged by Zangi of Mousul in 1144 A.D. and the shrine was destroyed by the Turks, who took away the casket in which the relics of the Apostle were kept. Ortona, in Italy claims to have got them from Mediterranean island of Chios in 1258 A.D. and venerated there. (There is a general criticism about the genuineness of Ortona relics, calling it a 'pious fraud').
Remember, the excavation,conducted by the Portuguese , in 1524 A D , at Mylapore- tomb,could not discover the body of a person. (In 1953, part of the Ortona relic of St.Thomas, was brought to Kerala and installed at Church at Azhikode near Kodungalloor).
Critically examining the authenticity of the tomb, in the light of existing tradition and the
excavation at Mylapore, eminent writer George Nedungatt, says : ' Tradition, western as well as Indian, is positive and constant that the tomb of the Apostle Thomas is in India. Mylapore tomb is the only tomb of the Apostle ever known to history, a tomb without rival, like that of Peter in Rome. The archaeological evidence that this tomb was built with first century Roman bricks may not by itself be a clinching argument ; but within the whole setting of the Mylapore tradition it poses a question to those who demand contemporary documentary evidence about the mission of the Apostle Thomas in India". ( Quest for the Historical Thomas Apostle of India, by George Nedungatt, p.317)

Further excavations and research with the help of modern techniques and tools, will throw more light to the validity of these conclusions, especially the ‘the age of the tomb'.

Antiquity of the term NAZRANI

Nazrani is the commonly used name, for St.Thomas Christians of Malabar ( Kerala ).Opinions varied about the origin of this term.Some people say, it means Nazarene. For some others, the name was given to the converts of the Apostle , by the Jews, in seven Malabar churches ( settlements ), where Thomasleeha , erected crosses first. According to yet another group of historians, it is a Syriac word, meaning NAZARENE, given to converts of Apostle Thomas, even before the name CHRISTIAN, applied to the followers of Jesus , baptized at Antioch ( See Acts 11 /19 - 26 ).

According Bishop Francis Rose, they are popularly called Nasrani, that is for they are called by the Moors and Turks. ( Report of the Serra,George Nedungat, p.321.)

This seems to be a correct conclusion. In places like Ponnani, Malappuam etc,the name Nazrani, is used as a nick name to identify Christians.( The writer has personal experience in the matter.).

As per the Malabar tradition,Nazrani, Nazrani-Mappila,Marthomachristhyani, Margakkar etc.are synonyms to this ancient Christian community.

The facts cited above will pin point antiquity of the origin of the word prior to the time when the followers of Jesus begun to be called Christians, at Antioch.

Maarthoma Maargam ( Way of Thomas):

When ever there were interactions with the Portuguese Colonial priests, Nasranis dare to state that they were lead by Maarthoma Maargam ( Way of Thomas ). This shows that Nasranis,were always conscious about this Law ( Way ) of Thomas, inherited from their Apostle. “ It was the style of Christian life, strictly Indian or Malabarian. It was the sum total of their liturgical,ecclesiastical, social, cultural and political life,” (V.Pathikulangara,the ‘uniat’ Church of Thomas, p.351.) When ever they confront with the Portuguese, they declare that, The Law of Peter is different from Maarthoma Maargam. ( Documenta Indica,xiv /744 ).There were instances that the Nasranis resented with the Portuguese interference like that happened in Kodungallur, when perused them to eat fish and liquor in Lent, in violation of Maarthoma Maargam. ( See , Brown, ‘Christians of St.Thomas’, p.286).

Persian Crosses

Ancient Persian Crosses or St.Thomas Crosses ( ? ), with Pahlavi ( Middle Persian ) inscriptions, unearthed from Mylapore- area , Anuradhapuram ( Ceylon ) and Goa, and found in several Kerala churches, like Kottayam, Kadamattom,Muttuchira, Alengad, and Kothanalloor, attest the Persian – mercantile connection ,at the same time not at all connected with the Apostle.There is evidence that this cross ,as a meaningful Christian symbol, was popularized by East Syrian prelates like Mar Abraham and the alleged Manichaean connection to it, is the ‘invention’ of some perverted pundits.

Some more significant references about the Indian mission of St.Thomas:

John, Bishop of Persia and Great India:

One of the earliest literary references, which can be deemed as history, about the Apostolic origin of Indian Church, is the documents of the Council of Nicea, held in 325.AD. There are records in the Vatican archives that,one of the Bishops, signed the decrees of the Council,as John, Bishop of Persia and Great India. We know nothing more, except what his signature tells us. But by all probabilities, he was the representative of Malabar Church of our India.

Letter of East Syrian Bishop, Mar Gabriel :

An interesting, at the same time authoritative, review of the hitherto history about the origin and spread of Christianity in Malabar, is that of East Syrian bishop Mar Gabriel ( 1705 ), in the form of a ( lengthy ) letter in Syriac to Vissicher,the Dutch Protestant missionary, in the Dutch Colonial period. This would have been after making use of all local sources of information. May I take the liberty to reproduce some lines from that write-up:

"Fifty-two years after the birth of the Messiah, the holy Apostle Thomas, arrived at Mailapore on the coast of Coromandel, preaching the Gospel and founding churches there. Passing from thence to Malabar, the holy man landed on the island of Maliankarre,( situated between Cranganore and Paroe ), preached and taught, and built churches in that island,and likewise Cottacay,Repolym, Gokkomangalam, Pernetta, and Tirocusngotta; and having finished his work, in these parts, and ordained two priests, returned to the land of the Pandis,to teach the people there. But whilst he was thus occupied, the Apostle was pierced by the Heathens with spears and thus ended his life. In the course of a few years, all the priests in Hindostan and Malabar, died; and many years afterwards , a Tovenaar called Mamukawasser, an enemy to the Christian faith, arrived at Maliapore, performing many miracles to hinder its progress. And many of the principal Christians giving heed to him, forsook Christianity and followed this false teacher, Mamukawasser. ..........."( Notes on Vissichers, letters from Malabar ,K.P.Padmanabha Menon,p.44 )

Narratives of Joseph, the Indian:

A Nasrani priest from Malabar, who had traveled in the ship of Cabral ( 1501 ), to Mesopotamia, Europe, visited the Holy Patriarch of the East, ordained as a priest by him, also visited the Holy Patriarch of the Western Church, ( the Pope of Rome ) etc... A book about this travel , contains valuable references about the antiquity of Saint Thomas Christians of Malabar, including their pilgrimages to Mailapore, where the body of the saint lay buried.( The Travels of Joseph, the Indian, Translated by Antony Vallavanthara,p.214-215 and 259 ).

....................................................................................................

Historical Validity of St.Thomas Tradition (3)

2012-01-10T21:48:00.044-08:00

Patristic testimonies on Saint Thomas:

Early Church fathers like, Ephraem ( 300-373 ) , Origen ( 186-255) ), Eusebius ( 260-340), Jerome (345-419), Paulinus ( 353-431), Ambros (333-397 ) etc., several ecclesiastical calendars, Martirology and other works, explicitly connects St.Thomas, with India.

Almost all of them concur in saying that after the dispersion of the Apostles, St. Thomas preached among the Parthians and Oriental Churches in Syria, and Mesopotamia. They have always attributed to St.Thomas the preaching of the Gospel in India, and even far away China.

Witness of St.Ephraem, the Syrian.

One of earliest and most authentic accounts regarding the mission and martyrdom of Saint Thomas in India, is that of the great Poet-Theologian, and Doctor of the Church, St.Ephraem,(300-373). He sings the praise of Apostle Thomas, through his several hymns, especially of his Nisibene Hymn,which he lauds India, as his field of evangelization, place of death and burial. He also refers, subsequent transfer of his mortal remains to Edessa. The Nisibene Hymn, 42, clearly high lights, the following points:

1.Thomas,the Apostle, suffered martyrdom in India (Strophe 1.)

2. His body was buried in India (Ibid).

3 His bones were thence removed by a merchant to the City of Edessa.(II –III)

4.Miracles in Mylapore and Edessa.(I-III)

In a hymn, about the relics of Thomas at Edessa,he depicts as Satan exclaiming:

The Apostle whom I killed in India,comes to meet me in Edessa.( Carmina Nisibena---Quoted by Medlycot p.31St.Gregory,Nazianzen.).

, in a homily, connects the name of the Apostle by saying, “Judaea was the country of Peter,what had Saul to do with the Gentiles, Luke with Achaia, Andrew with Epirus , Thomas, with India, Mark with Italy”.

Another Church father, St.Ambrose, in his writings,mentions nations given to the Apostles by specifying, "kingdoms that had been shut off by rugged mountains lay open to them, as India to Thomas, as Persia to Matthew.”

The 9^th century Martyrology of Usuard ( Idibus Juli ) distinguishes, the India of Bartholomeo , from the India of Thomas,which latter, it says, “is on the confines of the world”, where, “ Thomas pierced through.”

In the Martyrology of St.Jerome,(4^th c )and in the liturgical text ‘Menologion‘ of the Greek Church,there are clear references about the Apostolate of St.Thomas in India and martyrdom in Mylapore.Saint Jerome gives extensive and authentic accounts about the Apostle, by saying,

(1) “he was with Thomas in India with Peter in Rome,and with Paul in Illyricum”.

(2) “….Apostle Thomas preached the Lord’s gospel to the Parthians, the Medes, the Persians……..died at Calamina in India and was buried there" ( C.M.Agur—Church History of Travancore,p.5 ).

St.Ambrose (333-397), Bishop of Milan, asserts ‘when Lord Jesus said to Apostles ‘go and teach all nations ‘even the kingdoms that had been shut off by barbaric mountains lay upon to them ‘as India to Thomas as Persia to Matthew’. (Ambrose,Enarratio, p.45.—quoted by Mackenzie, in T S M, Vol.2 /p.136). Describing the journey of a Thebean, he says, he reached ‘Muzirim totius Indiae citra Gangem emporium’ (Muziris, the emporium of all India on the side of Ganges) ( Ibid, p.45--, quoted by George Nedungatt in ‘Quest for the Historical Thomas..p.76.) Historians are almost unanimous that Muziris is none other than Kodungalloor / Pattanam near Paravoor in Kerala.of Pantaenus to India (189- 190.A.D)

The earliest historical event, which provides authentic information about the early century Nazrani Christians, and their Apostolic origin, is the visit of Pantaenus.

It has been asserted by Eusebius, Bishop of Caesarea and the first Church historian, (264-340, A.D. ) that,Pantaenus , of Catechetical School at Alexandria, visited India. He met Christians there, who understood to have acquired Christianity from the Apostolic period itself. He happened to see a Hebrew (Aramaic) copy of the Gospel of Matthew, with them. From his interaction with them, he concluded that it was from Bartholomew, one of the Apostles, they became Christians. He brought home Gospel of Matthew, obtained from them.

Almost a similar reference can be seen in the descriptions of another Church Father St.Jerome,(345-490). According to him,Pantaenus , a Stoic, scholar-philosopher, was sent to India by Demetrius, Bishop of Alexandria, to preach Christ to the Brahmans and the philosophers….Clement goes on to describe some more details : the philosophers and gymnosophists with whom Pantaenus came into contact and mentions Bramanas and " Sarmane, whom are also called Hylobii ; and neither in habit of shave roofs over their heads, and know not marriage and begetting children"( Quoted in Madras State Gazetteers,1915,-- Syrian Christians I / 201 ).

Though, historians in general, admit the visit of Pantaenus as a historical reality, a section of them , doubts about the specific detail. According to them, the word India, however, of those days, has a wide meaning, a large portion of the globe, consisting, two Indias, India Major and the Indian subcontinent. Hence, which part of the India, Pantaenus visited, is not certain. Refuting this argument, eminent old generation English historian, William Logan, ( in his book, Malabar Manual, p.17 ), opines, ‘it is extremely likely that it was on the Malabar Coast’. It is certain that intercourse between Alexandria and the Malabar Coast must have been both direct and frequent , and the fact that Pantaenus went to India, Major, and to Mouziris becomes highly probable. Further, Jerome mentioned the purpose of his visit as ‘to preach Christ to Bramanas’ ( Brahmins ), who are seen in India only.

Recent historical findings:

Apart from these, we can have two recent, important, historical findings, capable of reinforcing the historicity of the visit of Pantaenus, as well as apostle Thomas.

They are:

1) the discovery of Vienna Papyrus, in 1980, ( the second century mega trade agreement, by the supplier at Muziris ( Kerala / India ) to a party in Alexandria, on account of regular shipment of merchandise to the latter.) and

2) the findings of the archeological excavations at Muziris Heritage Zone ( Pattanam), by the Kerala Council for Historical Research (KCHR) in collaboration with ASI. This papyrus document, in Vienna-museum and large quantity of things unearthed from Muziris ( Pattanam) Excavation Sites, ( such as, large quantity of precious stones, Roman Glass, terracotta lamp, ferrous artifacts,Early Chera Copper coins, Italian gold ornaments, Pottery with Brahmi script with a Cross(10mm), Chinese ceramics,Boat (Vanchi),6mtr.,Warf with canoe (Jesus vessel, nick name), Turquois Glazed Pottery, indicating Mesopotamian links ( Parthian/ Sassanian), Mediterraean amphora shreds, Botanical remains like Frankincense (Kunthirikkam), etc.(quoted from a publication of KCHR ), proved, beyond doubt that Muziris was a great emporium, trade center and Port, having a legacy of three centuries. Astonishingly, these findings are contemporary, in all respects, and matching with descriptions of Eusebius and Jerome.

St. Thomas or St.Bartholomew ?

Then comes the question who was the Apostle, who evangelized the predecessors of the Christians, met by Pantaenus in India? St.Thomas or Batholomew?

Contrary to accounts of all authorities and Church fathers, both Eusebius and Jerome, confirm that it was Apostle Bartholomew . So long as there is no local traditions associating the event with Bartholomew or evidence from any other authorities or sources, about the coming of Bartholomew in India and evangelized Indians, this is nothing but sheer confusion of identities due to the pronunciation of the Malayalam equivalent of St. Thomas, MARTHOMA and the word, BARTHOLOMEW. Remember, there is a time gap of 100 years each between, the preaching of Gospel by the Apostle , the visit of Pantaenus ,and the reporting of this.Further, the information collected are from an unknown language-speaking people, that too after a long gap of time.Hence, there is no room for doubt that it is Apostle Thomas. Eminent secular historian, K. P. Padmanabha Menon, (History of Kerala, II / 464 ),

Church historians, E. M. Philipose, ( The Indian Church of Marthommasleeha, p.47 ), and Z. M.Paret , ( Marthomanazranikal, I / 47. ), too are fully in agreement with the view that it is result of confusion of pronunciation.

World travelers on St.Thomas Christians :

In their travelogues, renowned World Travelers, Cosmos Indicopleustes (335 A.D.), and Marco Polo ( 1293), and Nicolo De Conti ( 1430 ), give valuable references about the flourishing Church of Malabar, said to have been established by Apostle Thomas.

The first indisputable reference to Christians in Malabar is that of Cosmos Indicopleustes, (surname, means ,the Indian Voyager ) , a clergy man of Alexandrian Church. He was specially deputed with the study of the spread of Christianity ,all over the world. He published his findings, through his voluminous work, Topographia Chrisiana ( Christian Topography ). In this book ,he describes Male ( Malabar ), as the most reputed pepper growing area, indicating ‘Male ou pousse le poivre’. Describing the vast multitude Christians in the area, he confirms that in a place called ‘Kalliana’, there is a Bishop, ordained in Persia and one likewise, on the island of Diascoria too. (Ref. Mingana.A.,Early spread of Chritianity,p.29-30 ). As per general opinion, Male is Malabar;Kalliana is, Kalyan near Mumbai. And Diascoria means, Socotra.

Maco polo, the Venetian traveler, who visited the tomb of St. Thomas in 1293, states “The body of Messer St.Thomas,the apostle, lies in the province of Maabar ( Malabar), at a little town having no great population….Both Christians and Saracens, however, greatly frequent it in pilgrimage, for the Saracens also hold the saint in great reverence” ( Henry Yule, the book of Marco Polo II / 18 )

St.Thomas and India:Evidences from Syriac liturgy.

Lex orandi, Lex credendi is a dictum in Theology,.means,Law of prayer is the Law of Faith. When a particular liturgical verse/hymn is chosen for using/reading in a particular day/occasion,(eg.Martyrdom/Death anniversary/Feast etc. ), it will be having a rational basis (e.g.history). It was the practice prevailed in the early days of Christianity, that a particular day/date, in the calendar, is set apart, in memory of the Apostles or approved Saints. “All who depart out of this world, as Martyrs, should be commemorated on the day when they were put to death”, says Canon 18 of ancient Syriac document, 'Didascalia' (Quoted by F.C. Burkitt—Kerala Society Papers, Series VI / 287 )This was the general principle, upon which, ecclesiastical calendars and were prepared and used by various Churches in the early Christianity. (Of course there are exceptions).

Readings, from the 'Liturgy of the Hours', selected for the death anniversary/birth day of Saints ( e.g. St.Thomas )must have considerations, on these lines. Thus, if we scan several ecclesiastical calendars,martyrologies and liturgical texts of Mesopotamian, Coptic, Greek, and Latin Churches, we can see some direct or indirect references about the Mission and Martyrdom of St.Thomas in India.

Dukhrana ( St.Thomas Day ),July 3^rd.

Commemoration ( Dukharana), on the 3rd of Thamus, ie. 3rd July, is almost universal in all the Syriac Churches, East Syriac( Chaldean ) as well as West Syriac ( Jacobite), at least from 4^th Century,A.D. This is, said to be, in accordance with Hieronymian Martyrology and tradition.Further,July 3^rd as Martyrdom day for Latin Church too, as clearly attested by Nissenus and St.Ephrem. ( Ibid, p.297. )

The under noted references from the ancient Syriac Liturgy will elucidate this point:

1) In the East Syriac (Chaldian ) Liturgy (General):

In the “Liturgy of the Hours”, Lelya (The Night Prayer) celebrates St.Thomas in India., saying”, Thomas died on a seashore in India, pierced by a lance” and in Sapra ( Morning Prayer), ‘Apostle Thomas, you built your tent on the seashore; pray to God Almighty to fill us with joy together with you in heaven’.

2) In the East Syriac ( Syro-Malabar) Liturgy :

In the “Liturgy of the Hours for priests’”,in use from early centuries, there are clear references , about the Martyrdom of St.Thomas (Dukhrana), in India:

i) In the Lelya prayer of 1^st, 5^th ,6^th day and of St.Thomas’Day ( Dukhrana) and in

ii) Ramsa prayer.

In the East Syriac Liturgy of Persian Churches, Dukhorana prayer is limited to one day,where as that of Malabar Church, it is for a week.

3) Jacobite/ Orthodox Syrian Liturgy (Malankara):

For Churches of Kerala, using West Syriac Liturgy and Missal of St.James, too, St.Thomas Day (Dukhrono), is a” holy day of Obligation. In various hours of “Divine Praises” from
time immemorial, recital of verses with clear reference to the Apostle and India.

4) Antiochean (Syrian) Liturgy:

In the prayers of Sapra (Morning ) and of Dukorono (St.Thomas Day) there are references about Thomas and India.

5)Western( Latin) Liturgy:

In the Western Liturgical calendar, Sacramentanes, Missal and Roman Martyrology of St.Jerome, extensive references about the mission of Thomas in India.

6) Byzantine (Greek )Liturgy:

In the Menologion (Martyrology ), of the Greek Church,codified in the 10^th Century and Liturgy Text, (Synaxarion ),of the Church of Constantinople, October 6^this the day of Martyrdom of St.Thomas.

7) Ethiopian Liturgy:

In the ancient daily prayer book of Ethiopian Church, October 6^th is the feast for remembering St.Thomas.

These direct references from the ancient liturgical texts provide authentic corroborative evidence to historians and researchers.

HISTORICAL VALIDITY OF ST.THOMAS TRADITION (2)

2011-09-20T22:47:00.002-07:00

World historians and others on St.Thomas tradition.

As mentioned in the beginning of the first article,the ancient,continuous, Nazrani tradition, about the Indian apostolate of Saint Thomas,is supported by a good number of World historians of repute, Indian/Kerala (Hindu) historians and Church historians, despite the strong objection of some conservative historians. Let us examine their opinions and conclusions, in a bit more detail.

In the words of British historian, Vincent Smith :”It must be admitted that,a personal visit of the apostle to Southern India,was easily feasible, in the condition of the time and there is nothing incredible in the traditional belief that he(St.Thomas),came by way of Socotra, where an ancient Christian settlement undoubtedly existed”(Early history of India,p250.)

Referring the East Syriac tradition about Thomas, eminent scholar-historian. Alphonse Mingana, who conducted extensive research in Indian history too, observes:

It is the constant tradition of Eastern Church that the Apostle Thomas evangelized India, and there is no historian, no poet, no breviary, no liturgy and no writer of any kind who, having the opportunity of speaking of St. Thomas, does not associate his name with India. Some writers mention also Parthia and Persia, among the lands evangelized by him,but all of them are unanimous in the matter of India. To refer to all the Syrian and Christian Arab authors who speak of India in connection with Thomas would therefore be equivalent to referring to all who have made mention, of the name of Thomas. Thomas and India are in this respect, synonymous.(Dr.A.Mingana, Early Spread of Christianity in India, p.447-448.)

Another historian, Natalis Alexander, in his book, specifically mentioned that the converts of Thomas, in

India

, include, Brahmins and others. (Quoted by Bernard Thoma, The St.Thomas Christians(Malayalam) i/169).

Subscribing the rational, but slightly different, analysis of Paoli, reputed early historian, Franscis Day, views the genesis of the first Christian conversion of Malabar as under: It is very probable,that these converts made by St. Thomas, were joined by others from Syria, who had heard of their existence.In the second century, Egyptian marines carried tidings to Alexandria, of the Christians residing in Malabar, who traced their paternity in Syria to St.Paul, and owned the supermacy of the Patriarch of Babylon. Therefore they must have been here , one hundred years prior to the doctrines of Nestorius. It is by no means improbable, that the Jews who came to Malabar, divided themselves into two parties, one of which became Christians ( mixed themselves to the small body of Indian Christians , whose ancestors were formally converted to the Christian faith by the Apostle Thomas ) , and the other retained their ancient faith. ( Franscis Day, The Land of the Perumals, VI /214.)

According to Anglican scholar-historian Buchanan, we have as good authority that Apostle Thomas died in India, as that Apostle Peter died at Rome. (Dr.Claude Buchanan, Christian Researches in

India

, p.135).

“ The glory of the introduction of the teachings of Christ to India is,by time- honoured tradition, ascribed to Apostle Saint Thomas. According to this tradition so clearly cherished by the Christians of this Coast, about 52 AD, the apostle landed at Maliankara near Cranganur ( Kodungallur), the Mouziris of the Greeks, or Muyirikode of the Jewish Copper plates”—(Edgar Thurston,British ethnographer, “The Castes and Tribes of Southern India,Vol.vi/429)

Colonel Yule,the translator of ‘Marco Polo’, one of the best authorities, on the tradition, thinks it, so old that it is probably in it’s simple form true’(Quoted in ‘Church history of Travancore, C.M.Agur, 1/4-5)

Specifying the place of rest of the Apostle, Marco polo, the Venetian traveler, who visited India, in 1293,says, “The body of Messer Saint Thomas the Apostle, lies in this ‘province” of Maabar, at a little town having no great population…Both Christians and Saracens, however, greatly frequent it in pilgrimage”. (Henry Yule, editor of The travels of Marco Polo p.338). Here, though he is not naming the place, one can rightly conclude that it is Mylapore of South India.

Dr.A.E.Medlycott in his book 'India and Apostle St.Thomas' , presents a graphic picture of the early Christianity in India, it’s traditions, and connections with St.Thomas.

……..Philostorgius,an Arian Greek Church historian,records the travels of Theophilus to

India

(sent by emperor Constantius—about 354 AD):

…….Theophilus after fulfilling his mission to the Home-rites, sailed to his island home. Thence he visited other parts of India reforming many things …….for the Christians of the place heard the reading of the gospel in a sitting etc. This reference to a body of Christians with church,priest,liturgy in the immediate vicinity of Maldives, can only apply to a Christian and faithful on the adjacent of India…….The people referred to were Christians known as a body that had their liturgy in Syriac language, and inhabited the west coast of India i.e. Malabar (India and Apostle Thomas, p.133, 256).

Referring to Saint Thomas tradition, Jacob Canter Visscher, the Dutch author, expresses his belief on it as “a , tale not to be scoffed at”, seeing that it is asserted in the traditions of the old Christians both of Malabar and Cormandel,which agree in indicating certain spots,where he preached, and laboured. (Visscher, 'Letters from Malabar', Edited, by K. P. Padmanabha Menon, p.41).

Critically examining the Nazrani tradition about apostolic origin, William Logan, the English historian, of Coloneal India, writes: evidence as yet available in support of truth of the tradition is by no means perfect. It is certain that the first century AD, a very extensive trade and connection existed directly between India and the Western world, and a precise and expanding knowledge of the geography of the Indian coasts and markets, is manifest in the writings of the author of the ‘Priplus Maris Erythroci’ and several others. Mouziris, in particular which has already been alluded to, was one of the places best known to travellers and merchants from the West, and it was there and thereabouts that the original settlements of Christians were formed……This direct trade connection seems to have been maintained through ……some centuries after birth of Christ,and if the evidence of the Peutingenerian Tables (which are believed to have been constructed about 226A.D) is accepted, the Romans even at that date are said to have had a force of two cohorts (840 -1200 men) at Mouziris to protect their trade, and they had also erected a Temple to Augustus about 226 at the same place. That Christians, among others, found their way to Malabar in the very early centuries after Christ is there fore highly probable (Malabar Manual,William Logan p.234.). This statement is almost akin to the assertion of historian, L.W. Brown that 'There is no doubt that an Apostolic visit in the 1st century,A.D.,whether or not it actually happened , was perfectly possible from a physical point of view' ,
( Indian Christians of St.Thomas,p.59 ).

Anglican historian Dr..M.Neale also is a staunch supporter of ' Apostolic origin' of this Church. (Primitive Liturgies, p.140.)

Observations of Indian /Kerala historians:

We can see, valuable, positive references about this ‘historical probability' by several eminent secular historians and Church historians.

Let me quote the words of the great Indian States man-historian, Jawaharlal Nehru, in his Autobiography,and work,‘Discovery of India’ : We also visited ,among the backwaters of Malabar,some towns inhabited chiefly by Christians, belonging to the Syrian Churches. Few people realize that Christianity came to India, as early as the first century after Christ, long before Europe turned to it, and established a firm hold in South India (An Autobiography,p.273.).

Mrs.Romila Thapar , the foremost living authority on early Indian History, has no reluctance to accept the Malabar tradition about the visit of St.Thomas as a credible historical probability.(A History of India,I / 134 )

The reputed Malayalee historians of yester years like K.P.Padmanabha Menon, Sardar K.M.Panicker etc. were inclined to respect the tradition as being worthy of acceptance.

Mr.Panicker find it difficult to deny the truth in the St.Thomas tradition, for, as he says, "We have the recorded statements of Pantaenus, the head of the Alexandrian school, who visited

India

,in the 2^nd century that, he found a flourishing Christian Community here" (History of Kerala,K.M.Panicker, p.5.).

The unbiased observation of, Kerala’s prominent historian, and author of many masterly works in Malayalam and English, A. Sreedhara Menon, is as under: "About three centuries before Christianity was considered as an approved religion of Europe, and Rome, it started flourishing in Malabar coast." "On the background of extensive trade relations existed between Kerala and Mediterranean countries, even before the Christian Era, nothing improbable about the coming of Saint Thomas”( A. Sreedhara Menon, Kerala History p.133-134.).

The author of the Travancore State Manual too, hold a stand quite favorable to Kerala Nazrani tradition. “…Pliny says that in his day voyages were made to India every year, the average length of a voyage being 40 days. This became possible owing to the great discovery of the monsoon winds of the Malabar Coast by Hippalus, whose name was there fore given to the wind itself.It should be remembered here that the discovery of the trade-winds by Hippalus was just before St.Thomas’s visit to Malabar, which tradition fixes at 52.A.D. Thus the route of communication,then most used was quite favourable to the voyage of St.Thomas to South India.”(T.S.M.Vol.II/p.123. ed. by V. Nagam Aiya.)

Church historians on St.Thomas:

Among the old generation,writers on St.Thomas history, the contributions of Fr. Bernard Thoma and Placid Podipara can hardly be under estimated. High lighting the unique and unbroken tradition exists in Malabar coast, more particularly in places like Kodungalloor, Chavakkad, Palayoor, Kunnamkulam, Pacid Podipara observes, “The St.Thomas Christians of Malabar have a tradition immemorial, constant, definite and living about their origin from the Apostle Thomas”(The Thomachristians,p.245.).

Now let us see, how Dr. A. Mathias Mundadan, one of the living Scholar Church historians, who has devoted decades to the study of Indian Christianity, and made commendable contributions to secular history too, view the apostolate of St.Thomas:

An important group of historians, follow a line of argument more or less like the following:The possibility of one or two Apostles of Christ having preached the Gospel in India, and even in China, no serious-minded scholar would object to. At the dawn of Christianity there were trade routes connecting West Asia and the East,routes very much frequented. The land routes reached parts of North India, while the sea routes reached the coasts of Kerala and other parts of South India.The tradition as it is found in the witnesses of various authors and Churches makes this possibility a probability.

Add to this, the living testimony of the community of the St.Thomas Christians and the witness of the tomb of Mylapore,the Little Mount and the Big Mount or St.Thomas Mount in the vicinity of Mylapore, together with the tradition connected with these monuments. These considerations, they think, should incline any earnest inquirer to accept the Indian apostolate of St.Thomas, as established beyond doubt ( Indian Christians,Search for Identity,p.3).

Quoting the letter of St.Franscis Xavier, to St.Ignatius Loyola (dtd.14^th Jan.1549), (Late) Mar Varkey Vithayathil, in his doctoral thesis on ‘The mission of St.Thomas in India’observes as under:

“There is a city called Cranganore where there are many Christians….descended from those made Christians by St.Thomas”. We have the testimony Western eye-witnesses to the existence of Christian communities from the end of the 2^nd century onwards. These Indian Christians came into contact with the Mesopotamian church probably from the first half of the 4^th century and subsequently became hierarchically dependent on it. Nevertheless, they have preserved their cultural and ecclesiastical identity.The claim of these Syrian rite Christians of India, known from time immemorial as ‘St.Thomas Christians’,is that St.Thomas, the apostle arrived in the port of Cranganore by sea, converted their ancestors to the faith, ordained priests, erected crosses, founded churches and received the crown of martyrdom in Mylapore, where they still venerate his tomb…….this tradition has no rival any where in the world, (Thomapedia,p.3.).

Benedict Vadakkekara, eminent Church historian of the day, whose works invited praise from secular historians too, argues in favour of accepting tradition as an aid, in the absence of written evidence other than circumstantial evidence, in the case of Saint Thomas studies, provided it should be historically coherent and scientifically verifiable.

In his own words:

It (the tradition of the Syrian Christians of Kerala / India) is quite unlike a loose and vague belief among the populace precisely because the community has with consistence kept the arrival, the mission, and the death of Apostle Thomas inseparably linked with certain specific families, situations, and places. The tradition points to definite spots as having been in association with the Apostle, e.g. the place where the Apostle landed,or preached or died (Benedict Vadakkekara, Origin of India’s St.Thomas Christians,p.25-27 ).

HISTORICAL VALIDITY OF ST.THOMAS TRADITION (1)

2011-09-20T04:38:00.058-07:00

Introduction :

Historians in general—Western, Middle East and Indian—are unanimous in holding the view that Christianity reached this part of the world, Malabar Coast of India, in the 1^stcentury itself ; that too, even before it was preached in the Roman Empire.

But, the question, who brought the Gospel of Christ to

India

? St. Thomas, the Apostle of Jesus, Manikeyan Thomas, the East Syrian (Mesopotamian /Persian ) missionaries or the Merchant migrant Thomas of Kanai or some other Thomas? Opinions vary.

The South Indian Tradition :

Whatever be the opinion of the historians and scholars on the subject, the Syrian Christians of Kerala,popularly known as Nazrani Mappilas or St.Thomas Christians,(മാർത്തോമ്മാ നസ്രാണികൾ - in the local language), believe that they are the descendants of the people converted to Christianity, by a personal visit of Apostle Thomas. As per their centuries' old tradition, Saint Thomas, landed at Maliankara, near Kodungallur (Muziris) port in 52 AD, and evangelized a good number of the inhabitants to the new religion. Kerala tradition says, the first conversion was from the native Nambudiri (Brahmin) community, as a result of the miracles performed by the apostle. St. Thomas preached through out the length and breadth of the Chera Kingdom, He established seven churches(settlements )in the Coast,viz.Maliankara (Kodungallur),Palur(Palayur),Cottakayil(Paravur), Gokkamangalam, Niranam, Kollam and Chayal (Nilakkal). He preached and laboured 20 years in the country and converted many persons from different castes, amongst whom there were 32 illums of Brahmins and Nambudiris. Some principal families that were baptized by St. Thomas, were those of Chungarapooray, Pakalomattam, Pally Caulicoungal, Coicaray, Calacaray, Madapoor, Vymply, Moottatoatel and Cottacurray. Of these, first two families were ordained and set apart by him for sacred orders as Bishops etc. The higher order of Priesthood remained almost hereditary in the two families of Changarapoory and Pakalomattam for several centuries, and the succession or inheritance descended in the female line, the same being the common law of Malabar..." ( C.M.Agur, 'Church history of Travancore; II / 9-10 ). It was to the Pakalomattam family that the Malabar Christians turned for Bishops after the historic Coonan Cross revolt of 1653, against Portuguese domination. As per another tradition, it was after consecrating a near relative of the Perumal, that the apostle went to Cholamandalam and

China

and continued his gospel work. He returned to Malabar. He then reached Kingdoms of Chola and Pandya, crossing the Ghats, and continued his work. In the year 72 AD, he was put to death by some religious fanatics and was buried at Chinnamala in Mylapore.

Ballads (Folklore ), legends and oral tradition:

The Malabar or South Indian Tradition about the origin of Christianity was/is supported by strong and unbroken local tradition, exists right from the beginning of Christian Era and references in some ancient Malayalam songs(ballads), also in the form of bardic songs. These songs, circulated among the Marthoma Christians, viz Rambanpaattu, (believed to have been originally written by a disciple of St.Thomas and re-written by Thomas Ramban, Maliekkal), Maargamkalippattu, describing the Way of Thomas ( Maarthomamargam), and Veeradiyanpaattu. Of late, there originated among some Nazrani families, the habit of keeping genealogies, which are written form of oral tradition. As per the local tradition, the place Chavakkadu, (a variation of the Malayalam-word Saapakkad—ശാപക്കാട് --place of curse), near Palayur(Thrissur), has got that name, as the place was cursed by Nambudiris, because some of their families were converted to Christianity by St. Thomas.
( The rest of the Nambudiri Brahmins, as tradition says, fled from the village saying," From the next day on-wards , our ablutions shall be at Vemmenad". Vemmenad is a village near Palayur. Strangely, this is a legend , shared by Hindus and Christians , of the locality, alike and to this day, no orthodox Brahmin takes a bath or a meal in the village. ( Quoted in the Trichur District Gazetteer ( History ), Chapt. II / p.100 , from the book ' Syrian Christians of Malabar, by K.E.Job. ).The latter part of the legend was cross verified from the locals by historians like Ananthakrishna Ayer and Placid Podipara). Visiting the large area comprising the ancient Palayur church, most northerly of the ' 'seven churches', about a mile away from Chavakkad, veteran Hindu scholar-historian and Anthropologist, L. K. Ananthakrishna Ayer says," On a recent visit to the village, I was shown the site of the temple, the tanks adjoining it ( the Taliyakulam ), some ruinous wells here and there, an image of the Hindu deities ... It is believed that in consequence of the 'desecration of the village by the Apostle',the Brahmins who then remained true their faith,cursed the place as Sapakkad , forest of curse , and removed to the neighboring villages.... Not far from the village of Palayur, in the Syrian town of Kunnamkulam, settled the descendants of the Brahmin converts from the abandoned village, among whom many of old social customs were once vogue, some being still observed". ( Ananthakrishna Ayer, Anthropology of Syrian Christians, p.15 - 16. ).
. There are a number of ancient Malayalam songs (folklore and legends ), written as well as oral, depicting the mission and martyrdom of St.Thomas, in minute details and inseparably linked with certain specific families and places, existing even today. These songs are widely circulated not only in Kodungallur, Chavakkad, Palayur, Kunnamkulam areas but also in other parts of Kerala, from time immemorial. Not only among Christians, but also among the other communities as well.
The lyrical ballads , depicting the tale of Thomas, and his first converts, said to be the re-written version of the centuries' old oral tradition. Examining the the type of language ( Malayalam), used for the available manuscript-copy of this ancient song, linguistic scholars opined that it has a comparatively recent origin, say 16th century, hence reluctant to give any historical value. However, it looks unique and a replica of local tradition of Malabar embedded in, will give corroborating evidence to construct the real history.
Archaeological evidences :
As mentioned earlier, it is a fact that there is no direct archaeological evidence to substantiate the visit of St. Thomas, more so because there are hardly any historical remains, either from the sites of the 7 churches, believed to have been built by St. Thomas.or any other parts of Kerala. The archaeological excavation, in the recent past, at Pattanam, near ancient port-town of Muziris ( Kodungallur), provides some positive or supportive or circumstantial evidences to the incidents narrated in the Saint Thomas tradition. Though these findings are not sufficient to prove the visit of Apostle Thomas, as such, but strong enough to provide collateral evidence to this historical probability. In short, though there is clear evidence for existing a vibrant (Nasrani) Christian community, in Kerala right from the early century of the Christian Era, there is no contemporary, written documents to prove that it is the result of the missionary work of St.Thomas. But one should admit that historian can hardly find any contemporary written documents attesting the visit of the Apostle in India. In other words,paucity of sources, providing direct archaeological and epigraphic evidences, is a major challenge for St.Thomas studies.

The reasons for this sorry state of affairs too are varied.1) The ancient Christian community in Malabar, by nature, has no historical consciousness and habit of keeping records ( other -than some family-histories of later origin). 2). There were no royal patronage or compulsion, as in the case of Hindus.3).The coastal belt of MALABAR,where almost all the Syrian churches and establishments situated, were subject of annual rain fall ,flood and sea erosion, and other extreme climatic changes. 4 ) Deliberate destruction of ancient Syriac, Hebrew and other documents, in possession of these ancient, Christian community, by the Portuguese Colonial regime, during the unauthorized Synod of Diamper, 1599.

Though there are no direct, documentary evidences,from Kerala/India,a good number of

historians, Indian as well as foreign,consider St.Thomas tradition , as a historical probability without reservation, in the condition of the circumstances like time,geography,climate,and other factors prevailed in the 1^st century and indirect evidences available in various sources referred in this series itself. Among the early literary references about the Apostle in ancient foreign languages , some are having historical value and some others in the form of legends or apocryphal works, having some historical elements.
Sanctity for depending on epigraphic evidences from secondary sources:

As the scope for obtaining direct evidences from Kerala/India, is very limited, academicians, and researchers are bound to look for direct, or indirect evidences from secondary sources, out side India too, especially in West Asian countries, comprising the birth place of Christ and Christianity.
These sources are, mainly in the form of writings and testimonies of Early-century Church Fathers, like Origen (186-255 AD),Ephrem (373), Jerome ( 345-420), Eusebius( 260-340), Ambrose( 333-397), etc. Chronicles of World travelers, like Theodore of Syria, Mar Esoyab, Cosmos Indicopleustes, Marco Polo, Nicolo De Conti, etc. ,several liturgical texts,martyrrologys, and ecclesiastical calendars in Hebrew, Aramaic, Greek, and Latin and other languages, though contemporary, in the strict sense, which provide direct and indirect epigraphic and circumstantial evidences about the Indian mission of the Apostle.Besides there are apocryphal works,and mythologies, with historical contents ( Acta Thomae, Doctrine of the Apostles etc.), useful as collateral evidence to the tradition.
Let us first deal with two such apocryphal Syriac works viz. Acts of Thomas and Doctrine of the Apostles.

“Acts of Thomas” ;

The oldest and prolific document,concerning the mission of St.Thomas in

India

, is “Acta Thomae”. According to this apocryphal work, of 2^nd or 3^rd century,A.D., of a Gnostic romancer (name, unknown) ,written in the style of “Acts of the Apostles”, in the Bible, originally written in Syriac. It says that St.Thomas, first preached gospel in North India, in the Kingdom of Gundapher and later in the Kingdom of Mazdai, where he was martyred. Though this book gives an elaborate description about the mission St.Thomas, with special reference to North(West) India, it contains more supernatural and fictitious stories than history. But, after the archaeological excavations carried out in Takshashila(Taxila), and the discovery of “Gondophares coins” from Pathankot-Kandahar area, pinpointing line of King Gondophares of Indo-Parthian Dynasty, ruled up to 50.AD, historians began to give importance to the descriptions in this fiction.Basing on this,some historians argue that St.Thomas under took two ( or more ) journeys to India,the first by overland, to North India, probably in the year 40 A.D., and the other via Socotra, through sea routes to Kodungalloor. But this may not be helpful to prove the South Indian mission of St.Thomas due to various reasons. The South Indian tradition about his arrival to Kodungallur (Muziris),52,A.D., is one year after the death of Gundaphar ! Further, we can hardly find a Christian community in any of these areas claiming as descendants of early converts of St.Thomas.The connecting link between King Gundaphar and Apostle Thomas also is found wanting. At the same time, it may be noted that, even if North Indian mission is historically proved, it will, in no way, contradict the Malabar tradition. For there is clear reference in the Acts about an apostolate, in another kingdom where St.Thomas was martyred and buried. C.M.Augur , ( in his book ‘Church History of Travancore. P.8 – 12 ), referring to the 'loose' tradition that still holds amongst the Syrian Christians, presents a different version, ‘Christianity was introduced into Malabar , by the Apostle Thomas ,who was started from Syria, in AD 35, and spending some years in North India , entered the Malayalam country, in the year, AD 52.He is supposed to have landed at the Island of Malayankara or Malanadu,as it was then called, between Paroor and Cranganoor...’

Doctrine of the Apostles ( Didascalia )

Another 3^rd century apocryphal, Syriac work, '' The Doctrine of the Apostles" , also called the Edassene Canons, of unknown author, in the form of an ecclesiastical Calender, provides a more clear and authentic description about the arrival, mission and martyrdom ( at Mylapore) of St.Thomas in India. This work, clearly shows that Christianity was known to have reached in Parthia and India before the close of the 2nd century. Unlike the Acts, it’s narration is fully in tune with the South Indian, Catholic tradition.

“ India and all its countries and those bordering on it, even the farthest sea,received the Apostle’s hand of priesthood from Judas Thomas, who was guide and Ruler in the Church, which he built there, and ministered there” ( W.Cureton, Ancient Syriac Documents, p 26. )

Historians who attest the Indian visit of St.Thomas .

It is a fact that western scholars, in general, initially rejected the Malabar tradition of Saint Thomas's evangelization of India,' as a pure legend as there is no direct evidence to support the claim'. This was mainly because, their knowledge about ancient India, its diverse people and culture, geography etc. was limited and prejudicial. But later,on studying the plethora of writings by Early Church Fathers,World travelers etc. in various languages Hebrew, Syriac,Greek, Latin etc.( through English translations), a good number of them were compelled to change their original stand and accept the Malabar tradition about the visit of Saint Thomas, at least as a ''credible historical probability".

As mentioned in the beginning,large number of World historians, like Oxford historian, Vincent Smith and English Ethnographer, Edgar Thurston, see, nothing inherently improbable in this age-old tradition ie., an Apostolic origin to Indian ( Malabar) Christianity, even though there are no direct archaeological evidences in support of it. (At the same time, it must be admitted that majority of the historians,who, despite reservations to call it a' historical event',has no reluctance to accept it as a 'historical probability'.Of course, there are/were historians of repute who consider the whole story as a myth and legend and challenge the claim in toto; but they are only a minority.)

As per one estimate, the following scholars, foreign or Indian ( Kerala ),consider the Apostolate of St. Thomas in South India, as historical and certain ( not a legend or myth):

1 ) John . P. Maffeus ( 1605 ), 2) Joseph Simon Assemani ( 1728 ), 3 ) J.F.Raulin (1745 ), 4 ) Claudius Buchanan ( 1814 ) , 5 ) Mathias. H. Hohlenberg ( 1822 ), 6 ) E.C. Kenneth (1877 ), 7 ) Sylvian Levy ( 1897 ) 8 ) Alphonse. E.Medlycott, 9 ) Karl Heck ( 1911 ), 10 ) Joseph Dahlmann ( 1912 ), 11 ) Ladislauss Zaleeky (1915 ), 12) Alaons Vath ( 1918 / 1925 ) , 13 ) , Albert Gille ( 1924 ) ,14 ) Henry Hosten ( 1936 ) , 15 ) John Stewart ( 1928 ) , 16 ) George Shurhammer ( 1934 ) 17 ) Bernard Thoma ( 1934 ) , 18 ) P.J.Thomas ( 1920 ), 19 ) K. N. Daniel ( 1950 ),20 ) E. M.Philip (1950 ),21 ) A.C.Perumalil ( 1952 ), 22 ) Mark. J.Moraes ( 1964 ) , 23 ) P. Thomas ( 1965 ) , 24 ) Z.M.Paret (1965 ),25 ) Placid Podipara ( 1966 ), 26 ) George Menacherry ( 1973 ) , 27 ) Joseph Kolengaden(1965 ), 28) Thomas. J.Navakatesh ( 1967 ) , 29) V.C.George ( 1969 ) , 30 ) Guseppe Sorge ( 1983 ), 31 ) A. Mathias Mundadan (1984)),32 ) Xavier Koodapuzha , ( 1998 ), 33 ) K.S.Mathew ( 2001 ), 34 ) Pius Malekandathil ( 2001 ), 35 ) James . J.Kurukilamkatt ( 2005 ), and 36 ) George Nedungatt ( 2008 ).

Among the World Travelers, Theodore of Syria, Mar Esoyab, Greek traveler -Cosmos Indicopleustes, Venetian traveler - Marco Polo , Oderic of Pordenone, John Maringoli, Nicolo De Conti,etc are protagonists to this view point.

Further, we can see an ocean of religious literature in various foreign languages ,like Syriac,Hebrew,Greek,Latin,English etc.,in the form of testimonies by Early Church Fathers, like Origen(186-255),Eusebius (260-340), Chrisostom (347-407), Ephrem (300-373 ),Gregory Nazianzen(329-390), Ambrose (333-397), Jerome (345-419),Isidore (560-636) and several Martyrologies, Liturgical texts and Ecclesiastical calenders etc. endorse the Indian Apostolate of St.Thomas. Though ,direct archaeological evidence, from Kerala in this regard is scanty,many of the secular historians from Kerala/India, like, K.P.Padmanabha Menon, Sardar Panicker, A.Sreedhara Menon, Dr.K.N.Panicker etc. and the author of Travancore State Manuel, too, are broadly in agreement with the South Indian tradition,on the basis of the indirect and circumstantial evidences available in many foreign languages. (The divergent view of prominent old generation historian,T.K.Joseph,is a noteworthy exception.According to him,St.Thomas did not evangelized(South) India, instead he preached in Parthia,martyred,and buried in Parthia only ).
Kerala historians opposing the tradition:

Among the present day historians, eminent Indian ( Kerala ) historian,Dr. M.G.S . Narayanan, is holding a view point, diametrically opposite to that of a good majority of Indian and Foreign historians. He is not at all ready to accept the Malabar tradition about St.Thomas even as a ' probable historical event'. Basing, mainly on the research findings of Prof. Elamkulam Kunjan Pillai, about the antiquity of Namboodiri-Brahmin settlements in Kerala, he not only question the veracity of this theory but also compare it with Parasurama myth. But despite his in principle agreement with MGS, eminent Kerala historians, like Prof. A. Sreedhara Menon, and Dr. Rajan Gurukkal, hold a divergent views on the subject, saying that presence Brahmins, might go back to the first century B.C., as per the clear reference in the ancient ,Tamil literature. At the same time, Dr.Rajan Gurukkal, is not agreeing with this view point, in toto. According to him,the presence of Brahmins in Kerala,might go back to the closing centuries of the first millennium B C . ( St Thomas Christians and Nambudiris,- p.109.). Renowned historian, A.Sreedhara Menon, in his book referred this issue.Though he agrees with William Logan's, views about the large scale exodus of Brahmins from Southern Karnataka; but is terming his negative stand about early migration ( before 8th century A.D.), is not at all valid. For, there are evidences in the Tamil Sangam literature to the effect that Brahmin influence in Kerala society goes back to early centuries of Christian era. ( A.Sreedhara Menon, Kerala Charithram, Malayalam, p. 128. ).

In this context we have to analyse on what all points there is acceptability among the secular historians and what are the controversial points and what is the extant of disagreement etc.

St.Thomas Studies and vested interest groups.

A critical review of the hitherto existing literature on Apostle Thomas and Antiquity of Indian Christianity by historians and others,will reveal that many of them are written under the influence of vested interests or with East-West bias. These interests may be Colonial, parochial , communal or sectarian. Though this generalization is more evident in the case of Western authors ,Eastern and Indian (Kerala)authors including Church historians are not free from this criticism. Because of this ,we cannot fully depend on a particular writer or School of Thought and an objective analysis is very difficult. Before making such an attempt ,one moot question will arise. Who wants to prove that Apostle Thomas did come to

India

? In my humble opinion, the Syrian Christian community only. What about the World Christianity and foreign authors ?

Right from the Portuguese period ,Western missionaries have an inclination to prove that Christianity is a European product and Apostle Thomas not evangelized

India

. They only are responsible for the concerted missionary activities in this land .They felt that,for establishing and nurturing their missionary monopoly, and Religious Colonialism, Indian mission of St.Thomas , and the existence of a Syrian-rite Christianity with Apostolic linage under the Babylonian Patriarchate , were true impediments. This prejudicial approach is clearly visible in most of the writings on the subject by Colonial authors.

What about the section of Christians proselytized by the Portuguese ?

Most of them,and their authors,like to brand the mission of St.Thomas and the legacy of Thomachristians as sheer legends and myths,rather than history.( eg. The writings of DrJohn Ochanthuruth, Fr. George Veliparambil etc.).The pride and prejudice about Namboodiri origin and the so called caste superiority, are not liked by them.

What about the secular historians of Kerala/India? In the academic or university level ,in the recent past no serious studies have been taken place. It is a pity that the limited number of academicians who undertook such a task also are led by narrow political, parochial or communal prejudices. Because of their reluctance to go beyond the beaten track and satisfy with superfluous studies, unable to reach in a correct conclusion. The articles of Dr.MGS Narayanan on the subject, are classic examples.

Evidences from Indian sources:
The presence of a Christian community numbering about 6 million in the State of Kerala, in the Western coast of South India, from the first century itself, designated as St.Thomas Christians , in a way, is a living evidence for the Apostolate of St.Thomas ( People or community from no other part of the world, are questioning such a claim or making a counter claim). In view of the extensive trade relations that existed between Malabar and the Mediterranean’ countries before the Christian Era, there is nothing ‘inherently improbable’ in this tradition, apostolic origin of Malabar or Malankara church. But the question is, can this be proved using epigraphic and archaeological or any other methods acceptable to secular historians?
As mentioned earlier, it is a fact that there are no contemporary written documents to show in evidence of the presence of Apostle Thomas in India. So also is the matter of direct Archaeological evidences. Some valuable old records of these Christians in Syriac, Hebrew etc, probably throwing some light to this puzzle, were brutally set fire by the Portuguese Colonial masters, in the name of Nestorian herecy, during the ‘ unauthorized’ Synod of Diamper of 1599. The ancient, Syriac documents forcefully collected from Nazranis and burned, included those of famous library and Episcopal archives of Angamaly, and books from at least 59 churches, including Cheppad and Chengannur. Referring to this heinous action , eminent historian and Orientalist Cardinal Tisserant says, "In India the big auto-da-fe ordered at Diamper was responsible for the loss of many manuscripts. Their colophons would probably have disclosed many details about the local history of the Malabar Syrians ". (Eastern Christianity in India, Tisserant, p.24 ).
Evidences from Seven Churches :
As per Nazrani tradition,and clear reference in the Rambanpattu, Apostle built Seven ( Seven and a half ? ), churches or Christian settlements in the Malabar coast – Kodungalloor, Palayur ( Palur ),Kottakkav ( Paravoor ), Kokkamangalam, Niranam , Kollam & Chayal ( Nilakkal ).Opinions varied about ‘ Arappalli’ or ‘ half Church’. For some writers, it is the ancient church at Thiruvithancode and for some others it is Malyattoor Kurissumudi . As per the statement of Syrian writer, Governor Moens, in his memorial that “ the prevalent belief is, that Thomas after labouring on the Coromandel coast, went to Cranganore, and converted many, and also at Maliancara ( near Palliport ),Cottecay, Repelim, Gokkamangalam, Ternetta and TernettaTiroewangotta, ( probably Travancore), built some Churches, ordained two priests, and returned to the Coromandel coast”.( Qtd.by Francis Day, in ‘ Land of Perumals’,p.212. ). But his number is not tallying with the traditon !( The list given by C.M Agur : 1. Maliyankara 2.Cottacayil 3.Gokkamangalm 4.Paruetta 5.Chayel ( Nilakkal ) 6.Karukkanikollam & 7.Paloor ( Palayoor ); also several chapels.).
Though we can identify some distinct structures in the sites of the so called “Seven Churches”, traditionally attributed to St.Thomas, they are destroyed or rebuilt, partly or fully, hence cannot be taken as remnants of the original churches. The extensive area surrounding Palayur Church (Thrissur), and Kottakkavu ( Paravur), comprising all the specific places mentioned in the ancient songs, and the tomb of the Apostle at Mylapore, are exceptions.
The original church, founded by apostle Thomas at Palayur ( Paloor / Chattukulangara ), a combination of Hindu architectural-style and Persian church-plan, was by converting the Hindu temple, deserted by the section of Hindu Brahmins who cursed the place ( as ‘Sapakkad’ ) and migrated to some other village. It was made of teak-wood and stone. The roof of the church raises like a tower above the nave.The entrance was like a Hindu style ‘mandapa’, in Indian architecture. It had a pillared outdoor hall or pavilion for public rituals. There is evidence that, in the colonial period, in 1607,an Italian Jesuit missionary,in the Zamorin’s territory, James Fenicio, built a stone-church out side ancient wooden church.( His original plan was to rebuild a new style church on the old structure, changed the plan following the protest of the locals citing the disastrous ‘ consequences’ of it’s demolition.) A letter of this missionary,(quoted by Jarric), gives valuable information about the old-wooden church looks as a Hindu temple,using burned bricks and teak-wood.( Foot note: ). Another authority testifies about Palayur church is carmelite missionary, Paulinus padre. The wooden church was attacked by Tippu, in 1792. ( Thomapedia, p.212 ).+
One of the ancient palm-leaf documents, called ‘Grandhavariyola’,kept by a local Brahmin family, Kalathur Mana, ( presumably, successors of Namboodiries,who had moved out from Palayoor,during the preaching ) testifies the date of the gospel work of St.Thomas. The document says, ‘Kalivarsham ( year ) 3153 ( 52 A D ), a foreigner Sanyasi came to our village ( gramam ), preached there , causing pollution’. Therefore, we came away from that village’.( Qtd. by E.R.Hambye )

Sanctity for depending on evidences from secondary sources :

.As the scope for obtaining more direct evidences from Kerala/India is very limited due to the reasons cited above, academicians and researchers have to look for direct or indirect evidences from secondary sources, outside India too, especially in West Asian countries comprising the birth place of Christ and Christianity and Acts of the Apostles.
The age of the ancient songs (ballads) like Rambanpattu is disputed, by Malayalam literary scholars like Vallathol Narayana Menon and Chummar Choondal, on the ground that the available copies of these folk songs seems to have been written some time in 15th century only. Hence references in the type of songs can be taken only as supportive evidence to presence of Syriac Christians in Malabar from the early centuries of CE. Hence, let us see the secondary sources, providing direct or indirect evidences, in the coming chapters.