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
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