http://www.smcim.org/church/angamaly/article/47
Accession Date and Time-31-10-2011; 11.20AM
Christianity of Angamaly
St. Thomas Tradition –a brief
What we know about the
history today, in general, is through that had already been recorded or written.
A major part of the other side of the history still remains in the dark. The
sleeping history can be explored to some extent and awakened through teamwork,
by undertaking field studies, literature collections and analysis. In recent
years a number of Christian historical books have been published. The major
contents of all these works are almost new version of the old ones and the new
inputs are very scanty. Lacks of proper field research, lapses shown in the
protection of antique monuments, ignorance of foresight etc. have adversely
influenced the quality of outcomes. Did St. Thomas really come to India? What
are the authentic evidences available to establish the same? These questions are
projected at all times and the solutions put forward are not fully satisfied
with the many of scholars and researchers.
Dr. Rajendra Prasad, the first President of the Republic of India, speaking
on the occasion of the St. Thomas Day Celebrations at New Delhi on December 18,
1955, said, “Remember, St. Thomas came to India when many of the countries of
Europe had not yet become Christian, and so those Indians who trace their
Christianity to him have a longer history than many of the European Countries.
And it is really a matter of pride that it so happened.”
According to the Malabar tradition, St. Thomas the Apostle, came by sea, and
landed at Cranganore (Kodungalloor) in A.D. 52. He preached gospel; converted
high caste Hindu families in various places of Malabar and erected a few public
places of worship. Then he moved to Coromandel and suffered martyrdom on or near
Little mount. His body was brought to the town of Mylapore and was buried in a
holy shrine (Santhome church)
St. Thomas tradition might be considered to consist of elements of the
traditions of Malabar, Mylapore or Coromandel and the Chaldean church. Some
details of this combined tradition may be found in a few folk songs such as
Rabban pattu, Veeradiyan pattu, Margam kali pattu etc, and some historical
accounts both of which now exist in written records.
Nevertheless, the people of Malabar undoubtedly possessed a rich oral
tradition, which reflected fully or partially in their folk songs and even in
written annals. And all these various vehicles of tradition were available in
the 16th century to the inquisitive Portuguese, who made ample use of these
sources and wrote down their accounts in the form of letters, reports,
depositions and well-composed histories.
Typical Traces
Of course, we may put aside the
testimonies of forefathers of church like St. Ephrem, Ambrose and Gregory etc.
However, the first landmark in the realm of tradition, which has solidified
itself during the last twenty centuries, is the belief preserved in the Malabar
Jews. They affirm that when they landed in Malabar in 69 A.D. they found there a
colony of Christians.
One of the source books for the life and mission of St. Thomas, the Apostle,
is the work called “The Acts of St Thomas” which dates probably from early 3rd
century. It is considered to be an apocryphal work, but serious scholars seem to
favour the historical evidences mentioned in the work. According to the Acts,
the Apostle St. Thomas preached gospel in the land of Gondaferes. This prince is
the Parthian King Guduphara, who was ruler of Afghanistan and the Punjab during
the second quarter of the first century A.D. The country called Parthia (B.C.
250-A.D.226) was included Northern and Western India and a large part of Indus
valley (Major India). Till the middle of the 19th century even the existence of
such a King was considered legendary or a myth. But, the most dramatic discovery
in the field of numismatics in India effected a wonderful change in the
realisation of this true whole story. In 1857, a large number of coins were
discovered in Kabul, Kandahar and in the western and southern Punjab bearing the
name of Gondophares. Some of these coins were now kept in the Lahore Museum.
The St. Thomas tradition is not a creation of fancy. On the other hand the
co-existence of co-ordinate facts, points to the definite conclusion that the
Apostle did come to Malabar to make the earliest beginning for the propagation
of Christianity.
Origin of St Thomas Christians – A Topographical Outlook About
AngamalyIn the church history, it is generally considered that the
St Thomas Christian communities of Cragannore (Kodungalloor) and Palayoor were
migrated to Angamaly during early periods of Christian era. Why these Christians
selected Angamaly to migrate? Why Angamaly was chosen as the seat of Archbishop
House for many ancient centuries? From the ancient period onwards, the highest
density of population of St. Thomas Christians was seen at Angamaly, Why? Mar.
Francis Ross recorded - the See of Angamaly was the most ancient See of India. -
the See of Mylapore which was found by the Apostle Thomas himself, was
transferred to Cragannore when the Christians left Mylapore and got themselves
established in Cragannore, and the See of Angamaly was the continuation of the
Cragannore See.” Why?
According to the traditional belief, the apostle St. Thomas visited India two
times and preached gospel. He started his initial journey to India with the
traders through the silk route touching Takshasila (the capital of the Parthian
Kingdom) and second time through the spice route.
The land route, which was the common route followed by the traders engaged in
oriental trade to fetch Chinese Porcelain and silk, and was able to reach North
West India, ruled by the Parthian King Gondophoros. After his evangelization
work in North India, St. Thomas is said to have returned to Jerusalem for
attending the first Jerusalem council via Barygaza ( Braukaccha or Broach),
which is mentioned as an important port-town in Gujarat by Periplus of Erythraen
sea.
St. Thomas is believed to have come to South India after the Jerusalem
council via Persian Gulf and Socotora. Attempts to historicize the activities
of St. Thomas in South India would necessitate a close at the international
developments, against which the apostolic work is depicted in tradition. It was
possible to reach Malabar (Kerala) coast from European countries within 42 days
through spice route (sea route) with the advantage of monsoon winds. The
discovery of the advantage of monsoon winds for navigation, in Northern Indian
Ocean sector in A.D. 45 by Hippalus, increased the sea traffic between Roman
Empire and Malabar. St. Thomas established seven churches (Communities) at
Muzuris(Kodungalloor ), Palayoor, Paravoor (Kottakkavu), Kokkamangalam, Niranam,
Kollam and Chayal (Nilakkal) in Malabar. Even though this belief may not be
fully realistic, or otherwise if it is so, it can be pointed that there were
other nearby places also, like Angamaly, Alangad, Mala, Malayattoor etc, which
were enlightened by the Gospel with the visit of St. Thomas, which can be
substantiated with the ancient topographical features and tracing the trade
centers of that time. The possibility of Angamally as the origin of St Thomas
Christians cannot be simply ignored. No doubt, it is a thrust area and needs a
serious research studies in this subject.
Angamaly (position 10° 20¢N & 76° 37¢E) was well connected with the
rivers and mountains; and it was the one of the main trade junction of spices
(mainly pepper) with guardhouse, and path way to Spice route in Malabar. It is
believed that St. Thomas traveled from Malabar to Thamizhakam through land route
(Ghat route) crossing Western ghats. This route, starting from Muzuris to
Madurai /Pandi, connects different places, mainly Angamaly, Manjapra,
Malayattor, Kothamangalam, Adimali,Poopara, Bodimeetu, Bodynaikanoor and also
via Admali, Munnar, Pollachi, Udmalpettu, etc. Kings, Traders and Missionaries
of various religions used this route, for a long period in ancient
centuries.
An account about this route, given in the Ernakulam District Gazetter is as
follows: “According to tradition, St. Thomas came to Malayattor by the then
familiar route, through some passages in the western ghats which linked Kerala
with Pandien kingdom”. There is also a narration about the same fact in the
famous Ramban pattu.
River valley-civilization
It would be very interesting
to know that the mountain route (path to spice route) was actually ended at
Angamaly and the river originated from Western Ghats, flowing through Angamaly,
was used for inland navigation, which was connected with the Arabian Sea. This
wide and long river, later named as Periyar (In Tamil ‘periya are’ means large
river), was partially diverted away from Angamaly during the great flood in
1341. This great flood resulted deposition of silt in the various locations of
the river (This feature is very evident at the river strip of
Naithode-Chethikode regions) and obstructed the river flow by reducing its
volume. This river is known as Manjally River now.
The river (Manjally River) almost surrounding Angamaly had great influence in
the development of a unique community culture and also a main trade center.
Recent years, the topographical structure of this river has been considerably
changed again and reformed as a small stream. The olden remarkable memories of
non-mechanized sailing vessels means flag vessels (pathamari) for foreign
trades, warehouses, guard house, boat jetties, markets (angadies) etc located
near the banks of this river are placed today in the history of myth. This was
the river, which played a major role in the formation and concentration of ideal
location of St Thomas Syrian Christians at Angamaly, from the beginning of
Christian era. It could be seen that the peculiar geographical features of
Angamaly was the basis of the unique civilization in and around Angamaly during
the ancient period. If we go through the Periyar valley civilization, a number
of hidden facts can be revealed about Angamaly. From the adjacent regions of
Angamaly, namely Kidagoor, Kodussery, Malluserry, Karippasserry etc, megalithic
monuments were discovered during the last few decades. In the eastern side of
the Angamally, it was unearthed (1986) urn burial jars containing remains of
rusted iron tools. From Kodusserry, 783 Roman silver coins were unearthed in
1987. These coins were used in 1st century A.D. in various parts of India, which
points that Angamally was well connected with the international and national
trades.
An urn burial was discovered in January 2005 while digging for a foundation
pit at Karippassery, a small hamlet near Vattaparambu village, lying about 5 km
south east of Angamaly town in Ernakulam district. It was found in a plot owned
by Mr. Sebi Kavalipadan. No mortuary goods were found in the urn but it was
covered with pottery lid. A white sticky organic material, probably the
disintegrated and decomposed bones was noticed in the bottom portion of the urn.
The burial is datable to the Iron Age-Early Historic period. The site is
situated at about 10 m MSL on a sloping laterite flat surrounded by river
terraces, palate channels and flood plains of the Periyar and the Chalakudy
rivers. A number of urn burials and few solenoid cists are reported in the
nearby areas. A punch marked coin hoard and many megalithic burials were earlier
found at Kodussery, about 1 km NE of the site (Journal of Centre for Heritage
studies, Vol2, 2005)
The foreign traveler Cosmos, who visited in India (A.D. 522) in his
Topographia Christiana, stated that, ‘Male was the center of pepper trade, where
a Bishop was doing services among a strong Christian community’. Even though
there are difference of opinion about the location of Male, it is believed that
Male was located in the present place of Angamaly (Anga-Male).
It has come to the notice that most of the historical significances were
brought to Kodungalloor by linking the names of historic places such as
Cragannore, Mahadevarpattanam, Muzuris, Vanchi, etc. to Kodungalloor during the
first few Christian centuries itself. This could not fully be justified;
because, the recent archaeological findings at Pattanam (N. Paravoor) such as
large scale collection of Italian amphora jars, roulette tiles, Mesopotamian
torpedo jar, west Asian glazed potteries, beads and semi-precious red stones,
bricks etc used between B.C. (1st century) and medieval periods, projected a
high level academic dispute during 2004-07 and finally, experts in this field
recognized that , the actual location of Muzuris was at Pattanamm and not at
Kodungaloor.
Vanished Nazraney Heritage values
The present Forane
Church in the name of St George (West church) was located at the bank of river
(Manjally River). There was a boat-jetty locally known as pallikadvu (Church
boat-jetty) at northwest side of this church that was used till the end of the
19th century. In 2001, an investigation team identified the remains of laetrite
stone steps (padavu). Earlier an extension of the river was directly connected
with the boundary of the church plot and later due to the shortage of river
water, the riverbed reformed as paddy field. At present, when rainwater floods
during monsoon season in the paddy field, reflects the paddy field as river
view, which recalls the ancient topographical similarity. Even though this
location is not existent now, a clear and real proof is available in the
Varthamanapusthakam.
In historical records, it is seen that there was a regional ruler, known as
Mangattu Kaimal who resided near the church during the 16th century. An account
seen in Jornada is as follows: “Before the Archbishop left Vaipicota the Caimal
of Angamaly (Kaimal of Angamaly) came to visit him, whom they call the black
king (Karutha tavazhi) of Angamaly because there is another whom they call the
white (Velutha tavazhi), and both are reigning, because it is a custom among the
Malabaris to have in many places two and three kings of a Kingdom with lands
distinct from one another, but all give orders,..” The remains of edifices of
the King are still seen in a private property near the church. The king had
donated large areas of land to the church, by exempting land tax. The typical
boundary stones (thoranakallu) in different locations are still remaining near
the premises of the churches.
The documents relating to the lands indicate that a major part of the
Angamaly area was assigned to the church in the early period. When the people
from the other places migrated to Angamaly, they occupied the properties of
church in different periods. Later, during the Revenue settlement done in the
mid 19th century and the land rules established during the period 1945-54, the
people having the land properties of the church on lease, became the owners of
the same.
In the four volumes of Basic Tax Registers (1955-60), kept at village office,
Angamaly the details of land properties of churches were available. The survey
numbers in the first three volumes were numbered as from 1/1A to 154 C, 155/1cc
to 283/7A and from 283/7B to 419/4B respectively. These BTRs of Kothakulangara
South Village were prepared based on the division of villages, which took place
on 1.10. 1956. Accordingly it is seen that the valia pallai (St. George catholic
church) had owned 36.82 acres of land (thandper or tax number 758), comprising,
a total number of 75 plots and the cheria pallai (St Marys Jacobite church) had
owned 11.65 acres of land (thandper or tax number 762), comprising, a total
number of 33 plots in Angamaly.
The cross is the symbol of Christianity in Kerala, especially when it is
recalled that there were no images other than the cross in Kerala churches
before the advent of the Portuguese. At Angamaly, three tall open air rock
crosses installed in front of all the three churches are very ancient (
pre-Portuguese period) and attractive appearance. Out of which, the rock cross
with hidden bells in the basement, situated in front of the St. Hormis Church
(Eastern Church) was broken when a lorry hit on it in 1969. The experts failed
to reinstate the cross in its original form.
Ancient churches had mammoth walls (elephant walls) fixing rock lamps which
surrounds the churches. These walls are very strong and its peculiar shape meant
to resist the attack of elephants and enemies. The attractive mammoth walls of
St. George church were demolished in 2005 and constructed new one in place of
old mamooth walls.
A huge rock baptismal font (St. George Forane Church), many centuries old,
was found to be broken in many pieces and dumped near the priest’s kitchen due
to the ignorance of its antique value. Bunches of inscribed copper plates in
Tamil and old Malayalam version were also vanished. One of the copper plate
remained there, was using as a platform for diesel generator.
During the period of Tippu’s invasion of Kerala, he entered Angamaly in
November 1789, by destroying the Nedumkotta (a fort), which was built
exclusively aiming to protect Travancore from Tippu’s attack. Tippu Sultan
attacked on three ancient churches of Angamaly including ancient edifices
attached with the churches. The remains of the laterite foundation stones of the
edifices can still be seen in the St George church ground. The façade of the
ruined ancient St George church stood as the entrance of symmetry for more than
two centuries and was demolished in September 2005. An account available in Dr.
Buchanan's letter (1806) is as follows:
“When Tippu waged war with the King of Travancore in 1791, he sent
detachments in every direction to destroy the Christian churches, and
particularly the ancient edifices at Angamaly; two thousand men penetrated into
the mountains, and were directed to the place by the sound of its bells. They
sprung a mine under the altar walls of each church, and the inhabitants who had
fled to the higher mountains witnessed the explosion. But the walls of the grand
front being five feet and a half thick (I measured them yesterday), they did not
attempt to demolish them for want of powder. In the mean time Tippu, hearing
that Lord Cornwallis had invaded Mysore, Suddenly recalled his church destroying
detachments. Next year Tippu was obliged to sign any terms that were offered
him; but Lord Cornwallis forgot to desire him to rebuild the Christian churches.
The inhabitants, however have rendered them fit for public worship; and have
proceeded some way in restoring the Cathedral to its former state. The
Archbishop’s residence and all the other public buildings are destroyed. The
priests led me over the ruins, and showed me the vestiges of their ancient
grandeur, asking me if I thought their Zion would ever be rebuilt. Angamaly is
built on a hill. I told them, that their second temple would perhaps, have more
glory than their first”
“Two of the churches here are Roman, the third Syrian. But the two former
would gladly return to their mother church”.
The renovation work of ruined St George’s church by Tippu was actually
initiated by Paramakal Thoma Katanar and the work was completed after his
period. This rebuilt church was partially demolished during 2003-04, for making
facilities for the construction of new modern church.
Angamaly is an important Diocese of the Syrian Orthodx churches. The present
renovated St Mary’s Jacobite church is enriched with ancient mural paintings
(17th century) on the walls, are noteworthy; especially the popular wall-
paintings of ‘the hell’ and ‘the heaven’. The hell is portrayed with Hindu
iconographic codes, which is evident from the Bellzebool devil on the top,
looking like a Hindu demon. Most of these attractive paintings are partially
spoiled with the electrical wiring works
