UNMASKING THE SYRIACS: THE HIDDEN ORIGIN OF INDIAN CHRISTIANITY, An Archaeo-linguistic Approach - My new book on the Origin of Indian Christianity.

This blog was temporarily stopped from September 2019 to complete my new book on the Origin of Indian Christianity. It has been recently published through Lulu books (International Edition) and Notion Press (Indian Edition). Now it is available for the readers through all leading online booksellers, including Amazon worldwide. It was a very uphill task for me to publish an academic line of study for general readers. This was done specifically to give a general reader an understanding of the subject without any complexities and confusion. I think I am successful in doing so except for chapter 3, Reading Pahlavi Inscribed Crosses. This chapter is more concerned with transliterations and respective translations of Pahlavi Inscriptions by different scholars since the discovery of the Pahlavi cross from saint Thomas Mount, Mylapore, by Portuguese in 1547 CE. Leaving the nitty-gritty of the Pahlavi translations and methodology, I have tried to make the comparison study between different groups of translators to give the reader an idea of how these translations are mostly done and how far it is trustworthy. The latest translation by Shilanand Hemraj has brought out an interesting point of view that probably reveal the correct nature of these crosses. He rejected all previous translations questioning the very motive of the inscriber and proposed a more logically acceptable one. Shilanand re-iterates that the work (Pahlavi cross) is of Persian Christianity without understanding the imagery depicted on the cross and the meaning of Makara in the bas-relief structure. The situation is very interesting here that the sponsor of epigraphic-paleographic researcher Shilanand, a Knanite Businessman from Bangalore, whom Shilanand himself declares in his article, gets his purpose done by getting the scholar's opinion favouring a Persian Christian origin. But unfortunately, the translation by Shilanand Hemraj widened the possible contenders responsible for the Pahlavi cross.

The methodology followed in this study is not the usual one rather an unorthodox way, starting with the Pahlavi crosses – the oldest archaeological evidence of Christianity in South India and studying and identifying its possible origin. Since the Pahlavi cross structure and its inscription are alien to South India, it must come through the Afro-Eurasian trade route. The book includes a detailed search to find similar looking crosses from all possible ancient archaeological sites of the ancient trade routes to India. The comparisons between these unearthed crosses and the Pahlavi cross of Mylapore, along with the analysis of the evolution of different crosses from Sasanian and central Asian Christianity, revealed very interesting results suggesting the possible origin of the Pahlavi crosses of South India. The result and the artistic imagery supported by Manichaean literature suggest a possible Manichaean origin of Pahlavi crosses of South India.

Since the supposed prime evidence of early Christianity in old Thamizhagam is questioned based on archaeological and linguistic data demanded a further explanation on the origin of Christianity in South India. It takes the study to understand the basic origin and development of Christianity in the Sasanian Empire, Central Asia and China, which revealed many interesting phases of religious syncretism. This comparative study based on archaeo-linguistic evidence revealed the possible origin of Christianity in South India by the amalgamation of different groups under Nestorian supervision in the post ninth century.

Following are the links to the book and its preview. Readers are requested to record their opinion about the book on the respective amazon sites and this blog. I shall be available for answering any queries from the reader's side. I wish all an interesting and thought-provoking reading experience

For International Edition

https://www.amazon.com/dp/9357377891 

For Indian Edition

https://www.amazon.in/UNMASKING-SYRIACS-HIDDEN-ORIGIN-CHRISTIANITY/dp/B09RKK771H

For Preview

https://www.academia.edu/73315889/UNMASKING_THE_SYRIACS_THE_HIDDEN_ORIGIN_OF_INDIAN_CHRISTIANITY_An_Archaeo_linguistic_Approach

COS Declaration on Malankara Nasrani Research Papers

“If you have knowledge, let others light their candles at it.”

                                                                                                                         (Margret Fuller)

This is to acknowledge the very declaration accepting my work from Center for Orthodox Studies (COS). The declaration is self- explanatory and serves the purpose. As I have explained in my earlier blog, there were many such incidents happened with respect to my works, articles and papers.But none of the people concerned have the courage to declare, accept or give a byline in the name of this blogger. I have overlooked these matters since I was not keen on protecting my studies and findings because I believed in sharing knowledge. But what actually happened was something else like I explained in my blog article “Few words to all my readers -Plagiarism “.

Thanks to OCP and Mr. George Alexander, Secretary, Orthodoxy Cognate Page. 

Following are the concerned links 


1) http://theorthodoxchurch.info/blog/ocrc/cos-declaration-on-malankara-nasrani-research-papers/

 
2) http://theorthodoxchurch.info/blog/ocrc/malankara-nasranieth-malankara-moopan-and-pallivanaperumal-a-brief-discourse/

3) http://theorthodoxchurch.info/blog/ocrc/st-thomas-the-native-judeo-dravidian-malankara-nasrani-church-a-brief-overview/

FEW WORDS TO ALL MY READERS - Plagiarism

I have been blogging since April 2011. As everyone knows, this blog is about the history of Malankara Nazranies based on modern research and studies. It has nothing to do with faith, churches, or Christian philosophies. The articles published here are based on studies conducted over a prolonged period, checking credentials of sources, evidence, etc. That is why most of the findings or outlook expressed or stated here go against conventional narratives of church historians or believers. Hence, it has attracted much criticism as well as appreciation.

Since 2011, many enthusiasts, researchers, and readers have contacted me over phone, e-mail, or personal visits and requested more information and explanations. Most of the research students or independent research persons ask for help from me regarding the history of Christianity in Kerala, India. I often help them by providing my articles, opinions, sources, analytical observations, methodologies, etc. in return for a byline or a citation as a reward for my work.

But some vociferously criticized me for my attitude towards different Syriac Churches, and my explanation was that a history student cannot manipulate it based on church requirements. I have no regrets or naïve attitude towards critics of my papers. Some of my severe critics and detractors turned friends in due course of time.

But my concern here is a new trend in extensively copying and using my research/studies without any byline or credit to its author. Some researchers use technical terms coined by me, some use paragraphs, some the methodology or analysis without mentioning/citing my name, article name, or the blog address. I have even come across a fellow who completely copied one of my articles and posted it in a serious discussion group without citation or a byline.

Last year, there was a research scholar from one of the famous universities of Britain who contacted me over the phone asking for help in understanding one of my articles regarding Chaldeanisation (kaldayavadam) among certain groups of Syro-Malabar Roman Catholics. She told me that she got the article and my cell number from a friend but rejected revealing the identity of that person. Since I was least bothered about that, I explained the article, provided the sources, the methodology, etc. and gave her my blog's link so that she could use it for her studies/research. During the period of the past one year, she contacted me a few times over the phone, and we engaged in lengthy discussions. During these discussions, I informed her about my work on Persian Crosses, Vatican Syriac Codex 22, Tharissa palli Plates, Population studies of Malankara Nazranies Vs Syro-Malabar Catholics, etc. and asked her to read it in this blog. She was aware of my pen name on Facebook and my original name from our first contact.

A few days ago, she sent me an email pretending to be unaware of our discussions and requesting my number to talk to me regarding my article on the Vatican Syriac Codex 22. I was quite amused and sent her a reply that we were already in contact and that she could call me any time. But she asked me to contact her over the phone so that she could call me. Since I found no logic in her email request, I didn’t telephone her. Subsequently, she called me on Friday, and we engaged in a long discussion as usual. She wanted to know all about the methodology, sources, and conclusion of my study. I explained everything regarding the Vatican Codex 22 manipulation, sources, methodology, conclusion, etc., over the phone, and she suddenly said that she had also arrived at the same conclusion. I was totally astonished by her statement when barely a year ago, she did not know about the Vatican Syriac Codex 22 manipulation at all. It was me who suggested the possibility and gave her my paper on the subject as a reply to her inquiry on my negation of Nestorian hierarchy before 1490 AD.

 

Understanding her hidden agenda, I tactically made a statement that the term "Malankara Moopan" - head of Malankara Nazranies was coined by me, and now it is used by every research scholar in their paper. Some give citation/byline, but the majority do not care to do that. She outrightly said that she would not be able to give citation to my papers/articles/work since I had not written a book. My study on the Vatican Syriac Codex 22 was done in 2010 and published through my blog in April 2012. If she is using my study partly, fully or using the methodology, analysis of source materials, etc., she should give a byline/citation/accreditation in my name/blog. She repeatedly rejected it and disconnected the phone.

I understand that she called me to clear her doubts on my paper on the Vatican Syriac Codex 22. It can be logically deduced from my conversation with her that she might have stolen my study and promoted it as her study to concerned scholars. But she faced many questions which she could not answer, that is why she played this drama.

I have sent her a detailed reply on this subject and warned her on infringement on my intellectual property right on my paper/blog article/work. But, categorically offered her that she can use my work/paper/blog article if she is willing to give accreditation/byline/citation in my Name/Blog.

This is written here to inform my readers that these blog articles are just a prelude to my upcoming book on Malankara Nazranies/Syriac Christianity in India. Now readers can understand the reason why this blog is not continuously updated. But I regularly observe the comments and reply to them.

 

Thanks & regards.

 

Jeevan Philip

PALLIVANA PERUMAL-A BUDDHIST KING OR A MALANKARA NAZRANI MOOPAN? – An explanation.

Great responses received from readers just within 24 hours of publishing this article(https://jeephilip.blogspot.com/2019/03/pallivana-perumal-buddhist-king-or.html). Many readers have personally messaged me, contacted me over phone enquiring further explanations, details etc.  I just wanted to state here that this article mainly deals with evolution and philosophy of “Malankara Moopan” an institution developed by Malankara Nazranies. Of course, one has to read it along with my earlier article “Evolution of Episcopacy in Malankara “ (https://jeephilip.blogspot.com/2011/06/evolution-of-episcopacy-in-malankara.html) to understand the subject.

The Pallivana Perumal statuette and its history require more thorough study based on evidence and logical deduction along with modern scientific investigations.  This  is just a beginning or an introduction to the upcoming detailed study on the subject.  Kindly remember that “Pallivana Perumal “was studied earlier by historian T.K. Joseph, noted atheist Joseph Edamaruku etc. and it was of course a study to find the truth about the history of the said Statuette. So, they are more towards linking the history to accommodate various aspect of stories and myths.

But today the historical studies about the evolution of Christianity has dramatically changed and our earlier understanding no more considered as historical truth. Based on these developments, my study more concentrate on evolution of religion of Yeshu (rather followers of Yeshu) and its/their social institution building. Naturally, the objective  is to get an answer to the possibility of Pallivana Perumal being an example of Malankara Nazrani institution -Malankara Moopan.

Giving the respective pages from “Six St. Thomases Of South India” By Mr. T. K. Joseph for readers understanding about the subject. Mr. T. K. Joseph is promoting Pallivana Perumal as a Christian king which is unlikely based on modern understanding about early evolution of Christendom.

                                   

Tail Piece

The pages from "Six St. Thomases Of South India” By Mr. T. K. Joseph is provided by Mr. Joice Thottakkadu and this blogger is very much obliged for the same.

PALLIVANA PERUMAL-A BUDDHIST KING OR A MALANKARA NAZRANI MOOPAN?

This was one of my post in Orkut during the year 2009.  Accidentally come across this Statuette while I was studying the early period Malankara Nazranies and their community. Most of the written studies deals with West Asian connection of Malankara Nazranies and all of them trace its institutional development to Persian Church or Antiochian church with respect to their church allegiances. Surprising thing is that the western writers unanimously proposes the institutional development of Malankara Church was directed or administered from Persian Church or more precisely Nestorian Church. The main evidences they put forward in support of this argument is the first interface of western world with Malankara Nazranies. Portuguese and Latin Bishops witnessed Nestorian presence while their sojourn in this region. Later day religious colonialism materialized by Synod of De Amperithana Synodo put down the canons which witnesses the Nestorian presence and their activities. Another important evidence they put forward is the presence of Pahlavi inscriptions on Persian (Manichaean) crosses and the other Pahlavi signatures on Quilon copper plates. They argue that the Malankara Nazranies were administered by Nestorian bishops with the help of their Arch -Deacon (Arkkadiyoqon) without any Manuscripts, Inscriptions or Thaliyolas prior to 14^th century.

Malabar Christians and Their Ancient documents By T.K. Joseph ,Tvm,1929.

This line of thought was never questioned even by Malankara Nazranies throughout the years probably shows their inability to understand their past or  may be more involved in their day today affairs. In nutshell one can clearly conclude that the history of Malankara Nazranies were built on colonial requirements of Syriac Churches /Western churches.

Understanding the history of Malankara Nazranies prior to 14^th century based on evidences from Malankara and outside region only can give us a more realistic picture. There are not many important studies conducted on the subject of development of institution (Administrative & Episcopal) in Malankara. Atheist writers like T.K. Joseph and Joseph Edamaruku tried to develop a secular path to these studies and did some considerable work on the subject. But the Syriac Church historians and other Church historians were more involved or rather interested in negating an independent development of institution in Malankara Church. This has resulted in hiding rare evidences or colluding with other forces to undermine the true history of Malankara Nazranies. What surprises me is the absence of interest from these church historians or the character of negation  towards those rare pieces of evidences unearthed by secular or atheist historians or researchers.

In this context one has to study the Statute of “Pallivana Perumal “

                                           

"Pallivanavar" article from Kerala Society papers (Cited) 

Sarvavijnjanakosham by state institute of  encyclopedic publications,Trivandrum 1996,Vol.8.(Cited)

There are many historical questions to be asked and assumptions to be tested on the basis of modern Archaeological techniques, Geological land formations and Myths. The Buddhist monk /leader /ruler argument from conventional corners certainly need to be tested on the basis of scientific studies and modern techniques.  Why would a Buddhist wear a cross (not swastika or any form of crosses of Buddhism) attached with a chain of beads and holding a staff with another Cross (this cross said to have been broken)? How many Buddhist Statues or statuettes are unearthed similar or comparable to this one in any part of the Buddhist world?


                                                         

Buddhist cross (Figure 37 is copied from the Journal of the Royal Asiatic Society, vol. xviii., p 898, plate 4. It is a Buddhist emblem, and represents the same idea under different aspects. Each limb of the cross represents the fascinum at right angles with the body, and presented towards a barleycorn, one of the symbols of the yoni. Each limb is marked by the same female emblem, and terminates with the triad triangle; beyond this again is seen the conjunction of the sun and moon. The whole therefore represents the mystic curba, the creative four, by some called Thor's hammer. Copies of a cross similar to this have been recently found by Dr. Schliemann in a very ancient city, buried under the remains of two others, which he identifies as the Troy of Homer's Iliad.)

Cross of Pallivana Perumal statuette.

Let us see some more Pagan and Christian  emblems/symbols and find out any similarity between the said Pallivana Perumal . This is from Ancient Pagan and Modern Christian Symbolism by Thomas Inman M.D.

 (Figs. 4 and 9,—exhibits Christian emblems of the trinity or linga, and the unity or yoni, alone or combined; the whole being copied from Pugin's Glossary of Ecclesiastical Ornament (London, 1869).Fig. 1 is copied from Pugin, plate xvii., and indicates a double union of the trinity with the unity, here represented as a ring, Vanneau.

* There is an able essay on this subject in No. 267 of the
Edinburgh Review—which almost exhausts the subject—but is
too long for quotation here.

Figs. 2, 8, are from Pagin, plate xiv. In figare 2, the two covered balls at the base of each limb of the cross are extremely significant, and if the artist had not mystified the free end, the most obtuse worshipper must have recognised the symbol. We may add here that in the two forms of the Maltese cross, the position of the lingam is reversed, and the egg-shaped bodies, with their cover, are at the free end of each limb, whilst the natural end of the organ is left unchanged. See figs. 85 and 86. This form of cross is Etruscan. Fig. 8 is essentially the same as the preceding, and both may be compared with Fig. 4. The balls in this cross are uncovered, and the free end of each limb of the cross is but slightly modified.

Fig. 4 is copied in a conventional form from plate xxxv., fig. 4, of Two Essays on the Worship of Priapus (London, 1865). It is thus described (page 147): "The object was found at St. Agati di Goti, near Naples.......It is a crux ansata formed by four phalli, with a circle of female organs round the centre; and appears by the look to have been intended for suspension. As this cross is of gold, it had no doubt been made for some personage of rank, possibly an ecclesiastic." We see here very distinctly the design of the egg- and sistrum- shaped bodies. When we have such an unmistakable bi-sexual cross before our eyes, it is impossible to ignore the signification of Figs. 2 and 8, and Plate xii., Figs. 4 and 7.

Figs. 5, 6 are from Pugin, plates xiv. and xv., and represent the trinity with the unity, the triune god and the virgin united in one.

Fig. 7 represents the central lozenge and one limb of a cross, figured plate xiv. of Pugin. In this instance the Maltese cross is united with the symbol of the virgin, being essentially the same as Fig. 9, infra. It is a modified form of the crux ansata.

Fig. 8 is a compound trinity, being the finial of each limb of an ornamental cross. Pugin, plate xv.

Fig. 9 is a well-known Egyptian symbol, borne in the hand of almost every divinity. It is a cross, with one limb made to represent the female element in creation. The name that it technically bears is crux ansata, or "the cross with a handle." A reference to Fig. 4 serves to verify the idea which it involves.

Fig. 10 is from Pugin, plate xxxv. In this figure the cross is made by the intersection of two ovals, each a vesica piscis, an emblem of the yoni. Within each limb a symbol of the trinity is seen, each of which is associated with the central ring.

Fig. 11 is from Pugin, plate xix., and represents the arbor vitæ, the branch, or tree of life, as a triad, with which the ring is united.
It has been said by some critics that the figures above referred to are mere architectural fancies, which never had pretensions to embody a mystery; and that any designer would pitch upon such a style of ornamentation although profoundly ignorant of the doctrine of the trinity and unity. But this assumption is not borne out by fact; the ornaments on Buddhist topes have nothing in common with those of Christian churches; whilst in the ruined temple of the sun at Marttand, India, the trefoil emblem of the trinity is common. Grecian temples were profusely ornamented therewith, and so are innumerable Etruscan sculptures, but they do not represent the trinity and unity. It has been reserved for Christian art to crowd our churches with the emblems of Bel and Astarte, Baalim and Ashtoreth, linga and yoni, and to elevate the phallus to the position of the supreme deity, and assign to him a virgin as a companion, who can cajole him by her blandishment, weary him by wailing, or induce him to change his mind by her intercessions.)

Another comparison from the same book.

Contains both pagan and Christian emblems.

(Fig. 1 is from Pugin, plate xviii., and is a very common finial representing the trinity. Its shape is too significant to require an explanation; yet with such emblems our Christian churches abound, that the Trinity may never be absent from the minds of man or woman!

Fig. 2 is from Pugin, plate xxi. It is a combination of ideas concealing the union patent in Fig. 4, Plate xi., supra.

Fig. 3 is from Moor's Hindu Pantheon. It is an ornament borne by Devi, and symbolises the union of the triad with the unit.

Fig. 4 is from Pugin, plate xxxii. It is a double cross made up of the male and female emblems. It is a conventionalised form of Fig. 4, Plate xi., supra. Such eight-rayed figures, made like stars, seem to have been very ancient, and to have been designed to indicate the junction of male and female.

Fig. 5 is from Pugin, plate xvii., and represents the trinity and the unity.

Fig. 6 is a Buddhist emblem from Birmah, Journal of Royal Asiatic Society, vol. xviii., p. 392, plate i., fig. 62. It represents the short sword, le bracquemard, a male symbol.

Fig. 7. is from Pagin, plate xvii. See Plate xi., Fig. 3, supra.

Figs. 8, 9, 10, 11, 12 are Buddhist (see Fig. 6, supra), and symbolise the triad.

Figs. 13, 14, 15, 16, 17 are from Pugin, and simply represent the trinity.

Figs. 18 and 19 are common Grecian emblems. The first is associated with Neptune and water, the second with Bacchus. With the one we see dolphins, emblems of the womb, the name of the two being assonant in Greek; with the other, the saying, sine Baccho et Cerere friget Venus, must be coupled.aption)

The other argument is about the eight flowers pattern. It is quite hilarious to read the explanation about the cross hanging from his chain of beads. The hands of the crosses are almost equal in length like depicted in stone crosses of Malankara. Many of the Malankara Nazrani crosses in present & past have the similar flower petal arrangement at its center especially on the old stone crosses. Since the statute is not available (made not available) for a scientific investigation one is left with studying the photographs of Pallivana Perumal. Here are some descriptions about the statuette for interesting comparison. The beads count, flower patterns and attributed philosophy by enthusiastic writers are quite interesting for a secular reader whom are interested in history. 

                                           

A Social History of India by S.N. Sadasivan page 135 &136

                                                                       

                               
The third argument is about the headgear of the statuette. S.N. Sadasivan in his book “A social History of India” argues that it is replica /similar to the statue of Krishnapuram palace. But a peripheral study on the said statue itself is enough to prove otherwise.


                                                                                 

Statue at Krishnapuram Palace .

What we have done is some comparisons of Christian and Pagan emblems /Symbols with the help of above stated book. There is no specific evidence in support of the Pallivana Perumal Cross and its Buddhist origin . More precisely , no one has ever unearthed such depiction with cross hanging from a chain along with such drapery ,head gear,coiffure,and the" rod and staff "  from any of the Buddha statues or statuette from anywhere in the world. Readers are kindly requested to go through the pages of the society papers and respective description and forced comparisons of S.N. Sadasivan (respective pages are given) to understand how flimsy we are in observing or studying our past.


Is this statuette an evidence to the said Malankara Moopan (read Evolution of episcopacy in Malankara in this blog https://jeephilip.blogspot.com/2011/06/evolution-of-episcopacy-in-malankara.html) position an indigenous institution developed by followers of Yeshu outside of Roman or Persian empires? To answer this one has to go deep in to the history of unearthing and related myths about the statuette along with the modern analysis of Buddhism /Jainism in South India. Besides this we have to look for parallel /alternative evidences to support the hypothesis. Further archaeological excavations are necessary to find more truth on this but I am doubtful present religious narrowness ever allow us.

However, I intended to go little deeper in to the subject with available sources in my next article.

MARTHOMA VI & HIS CONTROVERSIAL LETTER TO ROME.

Roman Katholics (Syro- Malabar Katholics) and their historians have been propagating a story that Marthoma VI (Valiya Mardivannasiyos) was interested to join Katholic church. In their opinion, he did contact Roman Patriarch and wrote a letter to express his wishes. As an evidence, they put forward the so called letter and its translations. This continuous propaganda and stories slowly crept in to the minds of Malankara Nazranies and their priest historians started to agree with this proposal. Many Malankara Sabha historians started to write that Marthoma VI actually interested to join Katholic church .

This is an attempt to study the veracity of these claims and put some light in to the mind of the great visionary called Marthoma VI. Original of this write up was prepared for a reply to “”Sunday Shalom”” in 2000, and  subsequent reply to Nasrani .net . This may be a help to those who want to know the truth about the actions of great visionary Malankara Moopan called Marthoma VI.  

Let us see what is Niranam Grandhavari states about this.

                                http://marthoman.tv/Books/Niranam%20Grandhavary.pdf (From page 90)

Why did MarthomaVI allow a dialogue with Kariyattil team?  To get an answer we need to understand the social situation of Malankara Nazranies and Romo-Syrians during that time.


Romo-syrians were ruled by foreign bishops during this period. They had very little involvement in temporal matters of the Church. This was questioned by one group who wanted to create a local hierarchy. It was rejected by PADROADO/PROPAGANDA and treated them a second -class citizen. This has insulted the educated among them. When they fed up with Propaganda they turned to Padroado and vice versa. Latinization turned in such a way that they have lost their culture, traditions, noyambs, church names, personal names, taksas, and pally architecture 

What was the condition of Malankara Nazranies?

They have their Malankara Moopan as their metropolitan and their Pallies were ruled by Palliyogakkars. Though they had enjoyed freedom in temporal matters, infiltration in to daily affairs of church was started by Antiochian prelates. Propaganda by supporters of these prelates made confusion in the mind of Malankara Nazranies that the Malankara Moopan need to be re-consecrated. This kind of attitude existed among the Malankara Nazranies since the advent of foreign prelates. This is a trait in built in Malankara Nazrani mind (among minority group), which caused many problems in their development. The dispute between the Prelates (Mar Gregorios & Mar Ivaniyos) and Marthoma VI end up in re-consecration of MarthomaVI as Divannasiyos metropolitan. Most of the prelates visited Malankara tried to overpower Malankara Moopan in Pally matters .The saddest thing is that these prelates came with our invitation and tried to create split among us for the benefit of money &power. This was the situation during MarthomaVI period. He understood the situation and wanted a lasting solution .

Educated Kariyatil malpan was thinking of a plan to achieve his goal of getting a Romo-syrian hierarchy directly from Rome. For this he need to convince the Rome that Rome will be benefited if he could be in charge of their church in Malankara. Kariatil knew the Marthomas struggle against foreign prelates and his victory (marginal) over the prelates. Marthoma also knew the Kariyattil –Paremakkil movement for a local bishop. It is also to be b noted that many of the pallies were shared by Malankara Nazranies and Romo-syrians. This lead to the said dialogue

 Kariatil Joseph malpan and Paremakkil Thomman kathanar visited MarthomaVI for unification of Malankara Nazranies. The idea was welcomed by Marthoma but he had an intention of bringing back deserted sheep to original Nazrani faith. The condition of Romo-syriyans was pathetic under Jesuits and Carmelites while Malankara Nazranies had their hierarchy without many problems except the greediness of those foreign prelates and their few supporters. Marthoma was open in his discussion and said that his church have great regard for Roman Patriarch and will accept his seniority and guidance provided that the Patriarch accept the Malankara Moopan as the head of all Malankara church (Malankara Nazranies and Romo-syriyans).It is also to be noted that MarthomaVI wanted to continue the Aramaic traditions of Malankara church (use of Ammeera, noyambu, traditions, married priests etc.)Marthoma VI put forward a proposal that he had no problem in accepting the roman patriarch his senior if Rome accept the united Malankara church under him with old traditions which existed pre Roman period.

MarthomaVI was a great visionary who could think of a Malankara Sabha  without any foreign interference in temporal matters. As far as spiritual &theological matters we were never been a dogmatic people. We accepted whoever came in Christian love and had given a chance to explain their views . Also please not that during this period prelates from Coe, Chaldean Antiochian  visited Malankara and Malankara Nazranies treated them with warm hearts

But knowingly or unknowingly Kariatil failed to represent the proposal to Rome in right perspective. Rome rejected the proposal. Rome’s proposal was not acceptable to the Valiyamar Divannasiyos and he rejected it out rightly. Before getting any conclusion on this one should analyze it with documentation available.

The documentations related with this subject are
(1)Varthamanapusthakamby Paremackil Thomman kathanar
(2)Manuscripts/copies of letters
(3)Niranam Granthavari-which include diaries ofMarthoma VI .

Many historians produced copies of the letters which said to have been written by MarthomaVI according to their church allegiances . I think these letters have no historical value. But it is interesting to note that the Governodor’s book certainly can give some credible information, but unfortunately we get very little information from this book. It is interesting to note that the Kathanar himself give us the information in chapter 47 that the book contains the details about the Marthoma’s letter on chapter(padam)13,14,15 (publishers says it is damaged by termites). Since the situation is this we are left with nothing but to study available documentation. Here, comes the importance of work like one conducted(conducting)by ISTVAN PERCZEL. Their initial study suggests that the letters produced in different languages have serious differences in content. One should check this difference with related documents such as NIRANAM GRANDHAVARI. Again, we have to compare this result with incidence took place after their Rome expedition to get the truth.

http://ces.iisc.ernet.in/hpg/ragh/ccs/photoGallery/2008-07-24-Istvan/2008-07-24-Istvan.pdf (page 68)


What happened to Kariatil expedition? Kariatil did not get any clear answer from Rome. He was advised to meet The Queen. However, he managed to get a Methran posting from The Queen and returned to Goa. The rest is history! What about the socalled unification of Malakara Nazranies?

Vested interest adopted another way to subjugate the Malankara Nazranies. This time through Thachil Mathoo Tharakan.I need not explain here the position of Mathoo Tharakan in those times. Governodor Paremakkil Thomman kathanar and Mathoo Tharakan decided to go ahead with dialogue with the political influence of Tarakan.  But, Marthoma understood the situation and kept his position clear. With the influence of Mathoo Tharakan they managed to get an arrest warrant (on fabricated charges) against Marthoma. Tharakan confiscated the Episcopal staff, cross and mitre of MarthomaVI and also other landed properties of the parishes of Nirnam, Chengannur, Puthenkavu etc. Then they arrested him from Niranam pally and brought to Alappuzha and put him under house arrest. He was forced to celebrate Qurbana according to Roman rite using PATHEERA at Tathampally and sign a contract declaring his union with Roman church. Marthoma had no option but to do whatever Tharakan asked for the sake of Nazranies of Niranam, Chengannur, and Puthencavu. Once he yielded the want of one lakh twenty five thousand Kalippanam was kept aside and Marthoma was released after 32 days of imprisonment. Tharakan deputed Prakkattu Kochitty kathanar for observing whether Marthoma changes his stand or not. The Marthoma could not do anything until God heard his prayers.

 Tharakan was caught by people(Kollavarsham 974 Midhunam 12) from Anchuthengu and forcibly feed him with boiled thakara without salt, cut his ear and brought him to Thiruvanathapuram .Hearing this Kochittitharakan& team fled from Chengannur. Marthoma was released from watchful eyes of Kochitty tharakan and he apologized to Malankara Nazranies for using Patheera. He celebrated qurbana for41 days using Ammeera in repentance. One should understand the political and administrative situation before criticizing him. In my opinion Malankara Nazranies have only one VALIYA MAR DIVANNASIYOS (MARTHOMAVI) to compare with Mar Athanasius of Alexandria or Mar Yacob Burdhana of Antioch.

Throughout the years Rome understands the importance of Malankara Nazranies and their heritage . Had MarthomaVI accepted Rome without any condition then the position of Malankara church would have different today. Certainly, the Indian Katholic church stature had also been different. If MarthomaVI was ready for such a step, he or his successor could have become an Indian Patriarch and could lead whole Indian Katholics. Yes, Valiya Mar Divannasiyos was may be a fool. But his foolishness becomes good for Malankara Nazranies. 


Some Data for further reading and analysis.

1)Consecration of Marthoma VI by Marthoma V -1761 (Kollavrzham 936Midhunam 29 –Niranam Grandhavari.

2) In 1761Marthoma VI raised his anadaravan to thr dignity of episcopa as Marthoma VI and died in 1765,though the re-consecration of the later seems to be an admitted fact . It took place in 1770 and strange as it may appear ,this is the first and last occation when any ordination of a methran of Malankarai took place by admitted authorization of the Jacobite Patriarch of Antioch ----- The Syrian Church in India By George Milne Rae.

3) Re-consecration of Marthoma VI by Mar Gregorios & Mar Ivanios  in 1770 (Kollavarsham 945 Mithunam 29) ----- Niranam Grandhavari.

4) Consecration of Ramban Kattumagattu kurien (kattumagattu family says his name is Abraham )by the blind prelate Mar Gregorios in 1771(kollavrsham 947 Vrichikam16)  ---- Niranam grandhavari ,

5) Consecration of Ramban kattumangadan by Mar ivanios  in 1772  ----- Suriyani kristhyanikalude Sabhacharithram by Ittupwriter.

6) Visit of Marthoma VI along with Mar Ivanios to Kandanadu to ascertain the position of consecration of  Kattumangattu Ramban in 1772 (Kollavarshanm947Meenam 12))--- Varthamana pusthakam by Paremakkil Thomman kathanaar.

7) Will of Mar Gregorios had written on 1772(Kollavarsham 947 Makaram 23) prompted in Arabic translated by translator of Dutch company Baran paul and Palluruthy Said Ahmed Thangal ,witness writer Juaness Boss and Francis Robert – Ittupwriter in his book.

8) Mathoo Tharakan’s house at Thathampally was razed to the ground (using Elephants by Veluthampi Dalava -Kollavarsham 982 Thulam 19). He was again charged with revolt against Britishers and sentenced for Death (1809). His death sentence was reduced to compensation of Money with the influence of Arch Bishop Raymond of Joseph O.C.D. vicar apostolica of Verapoly.- Br. Leopold in his book Keralathile Latin Kristhyanikal .

8) This money was used to meet the expenses of students of Pazhaya seminary ,Kottayam. -Keralathile Latin Kristhyanikal by Br. Leopold.

9) An amount of Rs 2000/- was received by Pazhaya seminary ---Suriyani kristhyanikalude Sabha charithram by Ittup Writer .

KALTHAPPAM -AN EXCLUSIVE MALANKARA NAZRANI PESAHA TRADITION

Today historical researches are mainly based on inscriptions, manuscripts, archaeological excavations etc. Of course they are the primary/direct sources . Subjects like linguistic studies, Anthropological studies , Genetics etc.  are used as secondary data or parallel evidences . But there are many non conventional   fields which can help us in knowing our past. 

Food habits or traditional dishes of different communities are one among them. It helps us to understand the hidden story. Often scholars give very little interest in it. It may be because of overlapping or difficulty in arriving any conclusion. But in my opinion it makes one of the best parallel evidences.

“PESAHA” traditions and dishes  of Malankara Nazranies make one of the best examples  in this regard. As you know well, Malankara Nazranies are the direct custodians of a Judeo-Dravidian tradition. They settled on the shores of Malankara (Kerala,South India) at least from the third century onwards. Many traditions indicate that their origin is from a Judeo-Dravidian mixing.  May be the Jews settled on the shores of Malankara supplied the base of this community. Evidences like traditions, beliefs, practices etc. lead us to this conclusion.   St. Thomas stories often propagated by  Malankara Nazranies  find very little concrete evidences to support with but the circumstantial and parallel evidences might have some truth in it even though the stories of Malankara Nazranies  mostly  being illogical . What ever may be the truth DNA analysis indicate the connection with West Asia.

Malankara Nazranies have peculiar traditions on Pesaha (Maundy Thursday) day. There is no other Christian sect in the world keeps such traditions on Maundy Thursday. Why is that? 

In my childhood, it was celebrated in a traditional way. I was born and brought up in a mixed locality. The population of Malankara Nazranies were much lesser as compared with other Christians like Roman Katholics . But we had a peculiar way in celebrating the Pesaha.  We start with our Pesaha celebration in the morning at 4’o clock attending a prolonged service at our Palli (Church). By 6 a.m. in the morning we return to our homes. After the brake fast family members start cleaning the entire house to make ready for Pesaha celebration.  Then women folks of the family get down to prepare special dishes for our Pesaha celebration. These dishes are called KALTHAPPAM ,PESAHAPPAM and PAAL. Kalthappam is an exclusive Pesaha dish only belongs to Malankara Nazranies.  No other Christians who claim syriac background has this particular dish. Though the ingredients are some what similar but the preparations are entirely different.    This has often generated interest in me.

Kalthappam mainly made up of unleavened batter made out of Urad dal , coconut, rice flour, garlic , shallots  etc. It is a kind of pancake , roti or bread prepared in the middle east or West Asia. More interesting is the way in which it is prepared.   It is prepared by heating under and above portions of this Roties. This is an exclusive preparation when we consider the usual cooking methods of Kerala.

The utensils used for Kalthappam preparations called “Varakalam” a large flat mud pot with wide opening. Two Varakalams are required to give heat from both sides of the Kalthappam.  First place the Kalthappam  inside the larger Varakalam and give heat using firewood .Then place the other Varakalam over the first one and put burning logs into it so that it gives heat to front portion of the Kalthappam. It is cooked by the heat environment generated by this particular arrangement. This arrangement can be called a typical “Tandoor”. This part of India never had practiced such cooking methods for other local dishes. Obviously question arises that how did this practice come to exist among Malankara Nazranies? Is it come from their ‘Yahoodi” connections?

Malankara Nazranies also make usual Pesahappam with almost same ingredients except the excessive use of shallots and some other items (in Kalthappam)using steamed cooking  methods like Iddly. PAAL is an associate dish, which may resembles the wine or the curry made during “Yahoodi’’ Pesaha ceremony. It is made of thick jaggery juice ,coconut milk, rice flour, cumin seeds, cardamom etc.

Finally the family get down to break the Kalthappam  (around 4 o’clock in the evening )which decorated with plantain leaf in a cross shape. Starting with a prayer and song exclusive to this Pesaha occasion head of the family or the eldest male member of the family break the Kalthappam and give it to each family member  starting from the eldest to youngest in a revered manner. Family members dip it in to the common PAAL and consume it with prayers. Then they get their glass of Paal and more appams as required. The other Pesahappam also  cut ( it can be cut by a knife because it is flexible due to steamed cooking) follow the same procedure.

It is also noted that the Steamed Pesahappam is called INRI appam by Roman Katholics(SMC & Latin church in Kerala) . Malankara Nazranies never call it by this name or this celebration has any connection with Palli Namaskara Karmams. It is an exclusive family tradition. Currently Roman Katholics and Latin Katholics have started  Pesaha celebrations and they are promoting it as a part of Palli (Church) ritual. But the astonishing thing is that Kalthappaam and its peculiar methods of cooking is exclusive to Malankara Nazranies .

This KALTHAPPAM tradition is exclusive to Malankara Nazranies of North . i.e. Malankara nazranies of south (south of Kottayam) hardly has this practice. I always wondered why did this difference exist? Is it indicating the different groups existed among Malankara nazranies? If that so there must have existed some other peculiar celebrations or traditions in this part. But my search finds no evidence of such exclusivity, Why ?

There were two groups of Malankara Nazranies  from the beginning  1) Chattukulangara( Palur- Arthattu) Nazranies and 2) Kurakkeni Kollam ( Thevalakkara-Kayamkulam) Nazranies. There exist some differences in practices and traditions among them. Is it indicating some kind of different origins? I think most unlikely because these groups were inter connected from the very early period. More over many of the southern families trace back their Northern origin (due to Tippu’s attack and other socio-economic reasons). I think this difference may be because of the geographical distance and over influence of western missionaries.

Any way KALTHAPPAM and PESAHA celebrations shows the antiquity and traditional connection of Malankara nazranies with Yahoodies.