Saint Thomas Christians

The Saint Thomas Christians, also known as the Nasrani (or Nasrani Mappila) are an ancient body of Christians from the Indian state of Kerala who trace their origins to the evangelical activity of Thomas the Apostle in the 1st century.^{[2][3][4][5][6][7][8]} The community was historically united in leadership and liturgy, but since the 17th century have been split into several different church groups and traditions.

Historically the Saint Thomas Christian community was part of the Church of the East, centred in Persia. They were organised as the Ecclesiastical Province of India in the 8th century, served by bishops and a hereditary Archdeacon. In the 16th century the overtures of the Portuguese padroado to bring the Saint Thomas Christians into the Catholic Church led to the first of several rifts in the community and the establishment of Catholic and Malankara Church factions. Since that time further splits have occurred, and the Saint Thomas Christians are now divided into several different Catholic, Oriental Orthodox, and independent bodies, each with their own liturgies and traditions.

The Saint Thomas Christians represent a single ethnic group. Saint Thomas Christian culture is largely developed from East Syrian influences blended with local customs and later elements derived from indigenous Indian and European colonial contacts. Their language is Malayalam, the local tongue of Kerala.

Terminology

The Saint Thomas Christians are so called due to their reverence for Saint Thomas the Apostle, who is said to have brought Christianity to India. The name dates to the period of Portuguese colonization. They are also known, especially locally, as the Nasrani or Nasrani Mappila. "Nasrani" is a term meaning "Christian"; it appears to be derived from Nazareth, Jesus' hometown. Mappila is an honorific applied to members of non-Indian faiths, including Muslims. The Christians of former Travancore continue to attach this honorific title to their names.^[9] They have also been known as "Syrians" due to their historical connection to the Church of the East, or East Syrian Church.^[2][10]

History

Early history

The Saint Thomas Christians trace their origins to the evangelical activity of Thomas the Apostle, said to have come to India sometime in the 1st century.^[11] There is no direct contemporary evidence for Thomas being in the subcontinent, though it would have been possible for a Roman Jew of the time to make such a trip. Groups such as the Cochin Jews and Bene Israel are known to have existed in India around that time.^[12] The earliest known source connecting the apostle to India is the Acts of Thomas, written in Edessa likely in the 2nd century.^[11] The text describes Thomas' adventures in bringing Christianity to India, a tradition later expanded upon in early Indian sources such as the "Thomma Parvam" ("Song of Thomas").^[13] A number of 3rd- and 4th-century Roman writers also mention Thomas' trip to India, including 3rd- and 4th-century writers of the Roman Empire, including Ambrose of Milan, Gregory of Nazianzus, Jerome, and Ephrem the Syrian, while Eusebius of Caesarea records that his teacher Pantaenus visited a Christian community in India in the 2nd century, demonstrating that this tradition was well known across the world by that period.^[12][14][15]

Whatever its earlier origins, an organised Christian presence in India dates to the arrival of East Syrian settlers and missionaries from Persia, members of the Church of the East or Nestorian Church, in around the 3rd century.^[16] Saint Thomas Christians trace the further growth of their community to the arrival of the Nestorian Thomas of Cana from the Middle East, which is said to have occurred sometime between the 4th and 8th century.^[15] The subgroup of the Saint Thomas Christians known as the Southists trace their lineage to Thomas of Cana, while the group known as the Northists claim descent from Thomas the Apostle's indigenous converts.^[15]

As the community grew and immigration by East Syrians increased, the connection with the Church of the East, centred in the Persian capital of Seleucia-Ctesiphon, strengthened. From the early 4th century the Patriarch of the Church of the East provided India with clergy, holy texts, and ecclesiastical infrastructure, and around 650 Patriarch Ishoyahb III solidified the Church of the East's jurisdiction over the Saint Thomas Christian community.^[17] In the 8th century Patriarch Timothy I organised the community as the Ecclesiastical Province of India, one of the church's illustrious Provinces of the Exterior. After this point the Province of India was headed by a metropolitan bishop, provided from Persia, the "Metropolitan-Bishop of the Seat of Saint Thomas and the Whole Christian Church of India".^[15] His metropolitan see was probably in Cranganore, or (perhaps nominally) in Mylapore, where the shrine of Thomas was located.^[15] Under him were a varying number of bishops, as well as a native Archdeacon, who had authority over the clergy and who wielded a great amount of secular power.^[15]

St. Thomas's Ministry in Kerala

Acts of Thomas hints that St. Thomas came to India with a Jewish trader. British researcher William Dalrymple travelled across the Arabian Sea to Kerala in a boat similar to those mentioned in Roman texts and showed how the traders had travelled from the Middle East to Kodungulloor. He followed the same course as mentioned in the Acts of Thomas, a copy of which survives in a monastery on Mount Sinai.^[18][19][20] During that time the area from Syria to Patria was under Roman rule and because of this traveling through this region was relatively easy.^[21] His name is mentioned as Haban and it is believed that both reached Kodungalloor(Krankanoor) in AD 52. Over here he stayed 1st with the Jewish community, preached the Gospel and evangelized them. The tradition is that ST. Thomas established the Ezharappallikal (ഏഴരപള്ളികള്‍), or "The Seven and Half Churches" in Kerala. These churches are at Kodungallur, Kollam, Niranam, Nilackal (Chayal), Kokkamangalam, Kottakkayal (Paravoor), Palayoor (Chattukulangara) and Thiruvithancode Arappally – the half church. These communities were multi-ethnic as they were selected from an enlightened resident communities of the then Kerala including local people and migrated Jews. Thus the present Christian community of Kerala consists of people from many descents including native Indians of Aryan, Dravidian and Naga ethnicity who could have been baptized by ST. Thomas as well as different trading diaspora of Jews and Christian settlers of successive centuries like Knanaya people.^{[2][3][22][23][24]}

^{[25][26][27][28]}

Epigraphy

The Rulers gave the Nasranis various rights and privileges which were written on copper plates. These are known as Cheppeds, Royal Grants, Sasanam etc.^[29]

There are a number of such documents (Thazhekad Sasanam, The Quilon Plates (Tharisappalli Cheppeds), Mampally Sasanam and Iraviikothan Chepped (Copper Plate) etc.) in the possession of the Syrian Churches of the Kerala State. Some of these plates are said to be dated around 774 AD. Dr. Burnell, Burkatt F C, Sir Baily Harold, C P T Wenkwirth studied the inscriptions and produced varying translations. The language used is Tamil in Tamil letters with some Grantha script intermingled . In Quilon Copper Plates which was given to Mar Sapor and Mar Prodh who immigrated to Quilon from Persia in 823 AD include some Pahlavi, Kufic and Hebrew signatories.[3]

The ruler of Venad (Travancore) granted Syrian Christians seventy two rights and privileges usually granted only to high dignitaries, including exemption from import duties, sales tax and the slave tax. A copper plate grant dated AD 1225 further enhanced the rights and privileges of Nasranis.

These plates detail privileges awarded to the community by the then rulers. These influenced the development of the social structure in Kerala and privileges, rules for other communities such as Jews at a later date. These are considered as some of the most important legal documents in the history of Kerala.^[30]

Socio-Cultural and religious identity

St. Thomas Christians had an identity of their own. Though their liturgy and theology remained that of East-Syrian Christians of Persia, their life-style customs and traditions were basically Indian. It is oft-quoted - "Nazranis are Keralite in culture, Christian in faith and Syrian in liturgy"^[31]

Due to the common Apostolic origin and a number of socio-cultural factors, from a very early period the Church of St. Thomas Christians came in to a life long relationship with the Church of Persia. According to early Christian writings the Church of Persia was also established by St. Thomas the apostle. The Primate of Persia was consecrated Metropolitan of Great India as per the attestation of the Council of Nicea in 325. The Primate or Metropolitan of Persia consecrated bishops for the Indian Church of St. Thomas Christians. This relation caused to form the liturgical system of Malabar Christians, closely aligned with that of Persian Church and thus the Malabar Christians following Syrian Liturgy were called Syrian Christians of Malabar.[4]

The presence of Jews among the early Christians had significant effects on the liturgy and traditions of the entire community. The community maintained some of the original rituals of the early Jewish Christians, such as covering their heads while in worship. Their ritual services were and still are called the Qurbana (also spelled Kurbana), which is derived from the Aramaic and Hebrew term korban (קרבן), meaning "sacrifice". The Nasrani Qurbana used to be held in Syriac.

As far as the cultural identity of Syrian Christians is considered, they typically followed the social customs of their Hindu neighbors.^[32] The vestiges of Hindu symbolism could be seen in their devotional practices too.^[33] Social sins like Untouchability entered their practices and the Synod of Diamper abolished it vide Section IX of Decree 2.^[32] The rituals related to birth, Vidyarambham, marriage, pregnancy, death etc. were also similar in both communities.^[32] Now also, tying Thaali, a Hindu symbol of marriage is the most important rite in the Christian marriages too. They used to learn temple arts like Kathakali, Kooth and Thullal and their own art forms like Margam Kali and Parichmuttu Kali have some resemblance to Yathra kali Pattu of Hindus in Kerala.^[32] In 1519, a Portuguese traveler Duarte Barbosa on his visit to Malabar commented on the practice of Syrian Christian priests using Kudumi similar to that of Hindus, in his manuscript "Book of Duarte Barbosa".^[34]

Persecution by Portuguese

The original tradition of the Syro-Malabar Nasranis was wiped out when the Portuguese invaded Kerala, and denounced the Nasrani account of Christian faith as false. They imposed their European rituals and liturgy and obliterated the Indian legacy from the Nasrani tradition.^[35] In 1578, three lay leaders of the Kerala Nasranis submitted a petition to Pope Gregory XIII, saying, “Our orations are in Syriac or Chaldeae language which our Father St. Thomas gave us. We as well as our ancestors have learned this language.”^[36]

Archbishop Menezes of Goa, convened the Synod of Diamper in Kerala in 1599.^{[2][2][22][37]} There he ordered all the texts of the Syrian Nasranis to be burned.^{[2][2][22][38]} The Portuguese burned several of these texts. The purpose stated by Menezes was to erase all legacies of antiquity and Jewishness.^[35] Amongst several accusations, the Nasranis were accused of not venerating images of saints and Biblical figures.^[35] They completely obliterated the records of early Nasrani life and tradition.^[19][20]

Books ordered to be destroyed:^[39]

General books destroyed: (1) Prammasa (2) Johannan Para Kalthon (3) Maarganisa (4) Vaappkadey Pusthakam (5) Aava Eilayya (6) Nuhara (7) Sunahadosa (8) Mar theermathay Osa (9) Njayarazhchayuday Emgartha (10) Makammasa (11) Kaamessa (12) Parapumman (13) Suryaniyile Malpanmaruday Pusthakangal (14) Peshitta. Worship books destroyed: (1) Hoodara (2) Sumaday Pusthakam (3) Annadha Pusthakam.

Nasranis outside the region of Portuguese control managed to preserve some elements of their original books. It was one of these books that Mar Thoma VI handed over to Dr. Buchanan in 1806.

Most of all, the Portuguese destroyed the Malabar Nasrani Syriac Peshitta known today as the Lost Aramaic Bible, and whose Old Testament section included sections based on the Jewish Targum (an Aramaic translation of the Hebrew Bible). Several elements of Hebrew Syriac Christianity was lost due to the Portuguese Inquisition.^[35] However, the Knanaya people preserved some elements of their Jewish heritage because of their tradition of endogamous.^{[40][41][42][43][44]}

Division and defiance

The oppressive rule of the Portuguese padroado provoked a violent reaction on the part of the indigenous Christian community. The first solemn protest took place in 1653, known as the Koonan Kurishu Satyam (Koonan Cross Oath). Under the leadership of Archdeacon Thomas, Saint Thomas Christians publicly took an oath in Matancherry, Cochin, that, "by the Father, Son and Holy Ghost that henceforth we would not adhere to the Franks, nor accept the faith of the Pope of Rome".^[45] (The Missionary Register for 1822 seems to be the earliest reliable document available from within the Nasrani tradition). Four months after this event, according to their ancient tradition, 12 elders of the church laid their hands on Malankara Mooppen Thomas and ordained him as Mar Thoma I. The branch affiliated with the Catholic Church was designated the Pazhayakuttukar, or "Old faction", while the branch affiliated with Mar Thoma was called the Puthankuttukar, or "New faction".^{[46][47][48][49]} These appellations have been somewhat controversial, as both groups considered themselves the true heirs to the Saint Thomas tradition, and saw the other as heretical.^[50]

After the Coonan Cross Oath, between 1661 and 1662, out of the 116 churches, the Catholics claimed eighty-four churches, and Archdeacon Mar Thoma I with thirty-two churches. The eighty-four churches and their congregations were the body from which the Syro-Malabar Catholic Church and Chaldean Syrian Church have descended. The other thirty-two churches and their congregations were the body from which the Syriac Orthodox (Jacobites & Orthodox), Thozhiyur (1772), Mar Thoma (Reformed) (1874), Syro-Malankara Catholic Church have originated.^[51] In 1665, Mar Gregorios Abdul Jaleel, a Bishop sent by the Syriac Orthodox Patriarch of Antioch arrived in India and the St.Thomas Christians under the leadership of the Archdeacon welcomed him.^[52][53] This visit resulted in the Mar Thoma faction claiming spiritual authority of the Antiochean Patriarchate and gradually introduced the West Syrian liturgy, customs and script to the Malabar Coast.

The arrival of Mar Gregorios in 1665 marked the beginning of a formal association of St.Thomas Christians with the West Syrian Church. Those who accepted the West Syrian theological and liturgical tradition of Mar Gregorios became known as Jacobites. Those who continued with East Syrian and Latin theological and liturgical tradition and stayed faithful to the Synod of Diamper and the Roman Catholic Church are known as the Syro-Malabar Catholic Church in communion with the Catholic Church. They got their own Syro-Malabar Hierarchy on 21 December 1923 with the Metropolitan Mar Augustine Kandathil as the Head of their Church.

Further divisions

The foreign Jacobite prelate Mar Gregorios who came to Kerala in the year 1751 CE, consecrated Rev. Abraham Kattumangat as bishop Abraham Mar Koorilose in the year 1772 CE at Mattancherry church, Kochi.^[54] He was driven into exile from the states of Travancore and Kochi where the majority of St. Thomas Christians lived, to Anjoor in the state of Malabar. He spent his days in prayer and meditation in a hut. A few relatives and friends joined him there.^[55][56][57].^[58][52] This group was known as Thozhyoor Church later named as Malabar Independent Syrian Church, after a court verdict on May 28, 1863.^[59]

In 1836, as a protest against the interference of the Anglicans in the affairs of the Malankara Church, the Metropolitan, Cheppad Mar Dionysius had convened a Synod at Mavelikara on January 16, 1836. There it was declared that Malankara Suryiani Church was a subject of the supremacy of the patriarch of Antioch.^[60] As a result of this declaration the Anglican Church Missionaries were forced to separate themselves from communion with the Malankara Church. ^[61] With their converts and a few St. Thomas Christians, they formed themselves the C.M.S. Church. On September 27, 1947 the C.M.S. Church joined together with other similar Churches and formed the C.S.I. (Church of South India).^[62]

By June 1875, there were two factons in the Malankara Church. Mathews Mar Athanasius was the Malankara Metropolitan approved by the Governments of Travancore and of Cochin.^[63] The Patriarchal faction under the leadership of Metropolian Pulikkottil Joseph Mar Dionysious II supported the Patriarch of Antoch. Being invited by this faction, the Antiochene Patriarch Moran Mar Ignatius Peter III arrived in Kerala ^[64]. On June 1876, at the synod of Mulanthuruthy, , presided over by the Patriarch, the Patriarchal faction came under the Antiochene Patriarchate ^[65]. The bishop’s faction continued with Mathews Mar Athanasius, the Malankara Metropolitan. His successor Thomas Mar Athanasius and the bishop’s faction had lost all the property of their Church to the Patriarchal faction in a court verdict on July 12, 1889. ^[66] But the Metran Faction continued as an independent, Malankara Church. Later they chose the name Malankara Mar Thoma Syrian Church.

However, in 1912 due to attempts by the Antiochean Patriarch to gain temporal powers over the Malankara Church, there was another split in the West Syrian community when a section declared itself an autocephalous church and announced the re-establishment of the ancient Catholicosate of the East in India. This was not accepted by those who remained loyal to the Patriarch. The two sides were reconciled in 1958 but again differences developed in 1975. Today the West Syrian community is divided into Malankara Orthodox Syrian Church (in Oriental Orthodox Communion, autocephalous), Jacobite Syriac Orthodox Church (in Oriental Orthodox Communion, under Antioch).

In 1930 a section of the Malankara Church under the leadership of Mar Ivanios and Mar Theophilus left the Church^[67] and came into communion with the Catholic Church. They are known as Syro-Malankara Catholic Church.

In 1961, there was a split in the Malankara Mar Thoma Syrian Church which resulted in the formation of St. Thomas Evangelical Church.^[68][69]

Nasrani people today

Though part of the unique local tradition was lost, some of its distinct traditions and observances lived on. A surviving Jewish tradition is the tradition of Pesaha-appam or unleavened Passover bread. On passover night, the Nasrani people have Pesaha-appam along with Pesaha-pal or "Passover coconut milk". This tradition of Pesaha-appam is observed by many Nasrani people until this day.

The Nasrani Church has a separate seating arrangement for men and women. Until the 1970s the Nasrani kurbana was sung in Syriac. Many of the tunes of the Syriac Christian worship in Kerala are remnants of ancient Syriac tunes of antiquity.^[70] The "Holy of Holies" is divided by a red curtain for most of the time and is opened during the central part of the Nasrani Mass or Qurbana in the hagbah. The Nasrani Baptism is still called by the Aramaic term mamodisa and follows many of the ancient rituals of the ceremony. It is referred to in Malayalam as Njana Snanam ("Bath of Wisdom").

By and large, today's Nasrani people belong to one or the other of the various Christian denominations of the Saint Thomas Christian tradition.

Demographics

Nasrani people largely live in the districts of Pathanamthitta, Alapuzha, Kottayam, Idukki, Ernakulam and Trichur in Kerala. They have also migrated to other cities in India like Kanyakumari, Ooty, Mangalore, Bangalore, Chennai, Pune, Delhi, Shimoga, Mumbai, Coimbatore, Hyderabad and Kolkota. Others have migrated to the United States, Europe, Australia or work in the Middle East. Based on the Indian census report of 2004, there are presently approximately 6,000,000 Syrian-Malabar Nasranis from across the various denominations within the Nasrani community.^[71] The Syro Malabar Catholic Church and the Syro-Malankara Catholic Church together constitute about 51.4%, the Syrian Orthodox and Syrian Jacobites together about 21.4%, the Mar Thoma Christians about 15.7%, the Church of South India 5.2% and others about 6.3% of Christian in the state.^[72]

Many Nasrani people own large estates and engage in trade of rubber, spices and cash crops. They also take a prominent role in the educational institutions of Kerala and throughout India.^[73]

Nasrani symbol

The symbol of the Nasranis is the Mar Thoma Cross, Mar Thoma Kurish, Nasrani Menorah or Mar Thoma Sleeba^[74] മാര്‍ത്തോമാ ശ്ലീബാ in Malayalam. There are several interpretations for the Nasrani Symbol. The interpretation based on Christian Jewish tradition assumes that The Mar Thoma Sleeba's design was based on Jewish menorah, an ancient symbol of the Hebrews, which consists of seven branched lamp stand (candelabra). (Exodus 25).^[75][76]

The interpretation based on local culture states that the Cross with out the figure of Jesus and with flowery arms symbolizing "joyfulness" points to the resurrection theology of St. Paul, the Holy Spirit on the top represents the role of Holy Spirit in the resurrection of Jesus Christ. The lotus symbolizing Buddhism and the Cross over it shows that Christianity was established in the land of Buddha. The 3 steps indicate Calvary and the rivulets, channels of grace flowing from the Cross.^[77]

Note that the Christian cross was not adopted as a symbol by Mediterranean and European Christianity until several centuries had passed.

Traditions, rituals and social life among Syrian Christians

• Women cover their heads during worship, even outside the church.

• The ritual services (liturgy) is called the Holy Qurbana (or kurbana), which is derived from the Hebrew Korban (קרבן), meaning "sacrifice".

• Some parts of the Nasrani Qurbana are sung in Syriac.

• Pesaha, the ritual supper which is the narration of the Paschal event is celebrated among Saint Thomas Christians. The observance of Pesaha at home is an unbroken tradition which is unique to the Saint Thomas Christians among Christians in India.

• Immediately after a Child is born, a priest or male relative shouts in the child’s ear Maron Yesu Mishiha ( Jesus Christ is the Messiah ) and the child would be fed with three drops of honey in which a little gold had been rubbed.^[78][79]

• Another surviving tradition is the use of muthukoda (ornamental umbrella) for church celebrations, marriages and other festivals. Traditional drums and arch decorations and ornamental umbrella are part of the church celebrations. Its use have become popular all over Kerala.

• Boundaries between Christians and Hindus are blurred in some cultural sphere such us house building, astrology, birth and marriage ( use of sandalwood paste, milk, rice and areca nut)^[80]

• The spiritual life of Nasranis is ordered by liturgical obligations and by its specifically Christian ethics. Death rituals express Christian canonical themes very distantly and the influence of Hindu culture is quite noticeable. Much stress is given to ideas concerning life after death and the anticipation of final judgment.^[80]

• Christians were given honorific titles. Tharakan is a word derived from the word for tariff.Panikkar denotes proficiency in military training.^[81][82]

• Syriac Christians do not marry close relatives. The rule is that bride and groom must not be related for at least five generations. Entering into marriage relationship in the Mar Thoma Church is possible only if there are five generations, between the common ancestor and the prospective parties i.e. marriage between third cousins is permissible.^[83]

• Syrian Christians didn't use any pictures, paintings or statues of Jesus or saints in their churches until the arrival of Portuguese. They considered it as idolatry.^[84]

Caste status

Syrian Malabar Nasranis or Syrian Christians are considered forward caste in India. They tend to be endogamous, and tend not to intermarry even with other Christian castes.^[85]

Syrian Christians derive status within the caste system from the tradition that they were elites, who were evangelized by St. Thomas.^[86]

Anthropologists have noted that the caste hierarchy among Christians in Kerala is much more polarized than the Hindu practices in the surrounding areas, due to a lack of jatis. Also, the caste status is kept even if the sect allegiance is switched (i.e. from Syrian Orthodox to Syrian Catholic)^[87]

Syrian Christians constituted the largest forward caste community in the state of Kerala, according to the 1968 Socio-Economic Survey, accounting for 16.0% of the total population against 14.5% for the Nairs.

See also

• Christianity in India
• List of Syrian Malabar Nasranis
• Syrian church in India
• Rock crosses of Kerala
• Caste system in Kerala
• Synod of Diamper
• Saint Thomas Christian Churches

Notes

External references

Hardcopy

• Menachery G (1973) The St. Thomas Christian Encyclopedia of India, Ed. George Menachery, B.N.K. Press, vol. 2, ISBN 81-87132-06-X, Lib. Cong. Cat. Card. No. 73-905568; B.N.K. Press  – (has some 70 lengthy articles by different experts on the origins, development, history, culture... of these Christians, with some 300 odd photographs).
• Mundadan, A. Mathias. (1984) History of Christianity in India, vol.1, Bangalore, India: Church History Association of India.
• Podipara, Placid J. (1970) "The Thomas Christians". London: Darton, Longman and Tidd, 1970. (is a readable and exhaustive study of the St. Thomas Christians.)
• The Land of the Perumals, or Cochin, Its Past and Present – Madras: Gantz Brothers – 1863.
• Philip, E.M. (1908) The Indian Christians of St. Thomas (1908; Changanassery: Mor Adai Study Center, 2002).
• Veluthat, K. (1978). Brahmin settlements in Kerala: Historical studies. Calicut: Calicut University, Sandhya Publications.
• Aprem, Mar. (1977) The Chaldaean Syrian Church in India. Trichur, Kerala, India: Mar Narsai, 1977.
• Menachery, Professor George. (2000) Kodungallur – The Cradle of Christianity In India, Thrissur: Marthoma Pontifical Shrine.
• Dalrymple, William (2000) “Indian Journeys”, BBC documentary
• Acts of St. Thomas (Syriac) MA. Bevan, London, 1897
• Poomangalam C.A (1998) The Antiquities of the Knanaya Syrian Christians; Kottayam, Kerala.
• Menachery George & Chakkalakal Werner (1987) "Kodungallur: City of St. Thomas", Azhikode
• Bornkamm, G. "The Acts of Thomas" in E. Hennecke, New Testament Apocrypha, Vol. 2. London: Lutterworth, 1965.
• Tisserant, E. (1957) Eastern Christianity in India: A History of the Syro-Malabar Church from the Earliest Times to the Present Day. Trans. and ed. by E. R. Hambye. Westminster, MD: Newman Press.
• James Hough (1893) "The History of Christianity in India".
• Michael Geddes, (1694) A Short History of the Church of Malabar together with the Synod of Diamper, London.
• Vellian, J (1988) Marriage Customs of the Knanites, Christian Orient, 9, Kottayam.
• Lukas, P.U (1910) ed. Ancient songs of the Syrian Christians, Kottayam.
• Menachery G (ed) (1982) The St. Thomas Christian Encyclopedia of India, B.N.K. Press, vol. 1;
• K.V. Krishna Iyer, Kerala’s Relations with the Outside World, pp. 70, 71 in "The Cochin Synagogue Quatercentenary Celebrations Commemoration Volume", Kerala History Association, Cochin, 1971.
• Periplus Maris Erythraei "The Periplus of the Erythraean Sea", (trans). Wilfred Schoff (1912), reprinted South Asia Books 1995 ISBN 81-215-0699-9
• Miller, J. Innes. (1969). The Spice Trade of The Roman Empire: 29 B.C. to A.D. 641. Oxford University Press. Special edition for Sandpiper Books. 1998. ISBN 0-19-814264-1.
• "In Universi Cristiani" (Latin Text of the Papal erection of the Knanaya Diocese of Kottayam)
• Thomas Puthiakunnel, (1973) "Jewish colonies of India paved the way for St. Thomas", The Saint Thomas Christian Encyclopedia of India, ed. George Menachery, Vol. II., Trichur.
• Koder S. 'History of the Jews of Kerala".The St. Thomas Christian Encyclopaedia of India, Ed. G. Menachery,1973.
• Vellian Jacob (2001) Knanite community: History and culture; Syrian church series; vol. XVII; Jyothi Book House, Kottayam
• Tamcke, M. (ed.) (2001) : Orientalische Christen zwischen Repression und Migration (Studien zur Orientalischen Kirchengeschichte 13; Münster: LIT).
• Puthur, B. (ed.) (2002): The Life and Nature of the St Thomas Christian Church in the Pre-Diamper Period (Cochi, Kerala).
• H. Rawlinson, Intercourse between India and the Western World from the Earliest Times to the Fall of Rome (1926).
• Bindu Malieckal (2005) Muslims, Matriliny, and A Midsummer Night's Dream: European Encounters with the Mappilas of Malabar, India; The Muslim World Volume 95 Issue 2
• T.K Velu Pillai, (1940) "The Travancore State Manual"; 4 volumes; Trivandrum)
• Weil, S. (1982)"Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala. in Contributions to Indian Sociology,16.
• Menachery, G. (ed.): (2000) Thomapedia. The Thomas Christian Encyclopedia of India, 2. Trissur). [ISBN 81-87132-13-2].
• Claudius Buchanan (1811). Christian Researches in Asia: With Notices of the Translation of the Scriptures into the Oriental Languages. 2nd ed. Boston: Armstron, Cornhill
• Menachery G (ed); (1998) "The Indian Church History Classics", Vol. I, The Nazranies, Ollur, 1998. [ISBN 81-87133-05-8].
• Jessay, P.M. "The Wedding Songs of the Cochin Jews and of the Knanite Christians of Kerala: A Study in Comparison." Symposium, 29 August 1986.
• The Holy Bible (King James Version): 1611 Edition (Thos. Nelson, 1993) ISBN 0-8407-0028-8.
• Palackal, Joseph J. Syriac Chant Traditions in South India. Ph.d, Ethnomusicology, City University of New York, 2005.
• Joseph, T. K. The Malabar Christians and Their Ancient Documents. Trivandrum, India, 1929.
• Leslie Brown, (1956) The Indian Christians of St. Thomas. An Account of the Ancient Syrian Church of Malabar, Cambridge: Cambridge University Press 1956, 1982 (repr.)
• Thomas P. J; (1932) "Roman Trade Centres in Malabar", Kerala Society Papers, II.
• Marco Polo. The Book of Travels Translated by Ronald Latham. Penguin Classics 1958.
• N.M.Mathew. St. Thomas Christians of Malabar Through Ages. CSS Tiruvalla. 2003.
• Bjorn Landstrom (1964) "The Quest for India", Double day English Edition, Stockholm.
• Thayil, Thomas (2003). The Latin Christians of Kerala: A Study on Their Origin. Kristu Jyoti Publications. ISBN 81-87370-18-1

External links

• Jacobite Syrian Christian Church
• The cradle of Christianity in India
• The Syro Malabar Church
• Malankara Orthodox Syrian Church (Indian Orthodox Church)
• Malankara Mar Thoma Syrian Church
• Christians of Kerala
• Population of Christians in India and Kerala based on 2001 report of Indian census
• Syrian christians are in a class of their own South Indian newspaper 31 August 2001
• The Nasrani Syrian Christian Network
• Project for preserving the manuscripts of the Syrian Christians of Kerala