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The Syrian Malabar Nasrani people, also known as Saint Thomas Christians and Nasrani Mapillas are an ethnoreligious group from Kerala, India, adhering to the various churches of the Saint Thomas Christian tradition. They are also known as Syrian-Malabar Christians, Suriyani Christiaanikal, Mar Thoma Nasrani, or more popularly as Syrian Christians in view that they use Syriac liturgy since the early days of Christianity in India. The Syrian Malabar Nasranis are the descendants of the natives and those of the Jewish diaspora in Kerala [1][2][3][4][5][6][7][8][9] who became Christians in the Malabar Coast in the earliest days of Christianity.[1][2][3][4][5][6] The possibility of the early converts being partially from the ten Lost Tribes of Northern Kingdom of ancient Israel can not also be ruled out.[10] The community also comprises several ancient Aramaic Christian settlements in Kerala which included Nestorians who were fleeing persecution. The most prominent immigrations took place after the 9th century.[citation needed] It has been suggested that the term Nasrani derives from the name Nazarenes used by ancient Jewish Christians in the Near-East who believed in the divinity of Jesus but clung to many of the Mosaic ceremonies.[10] They follow a unique Hebrew-Syriac Christian tradition which includes several Jewish elements although they have absorbed some Hindu customs[citation needed]. Their heritage is Syriac-Keralite, their culture South Indian with semitic and local influences, their faith St. Thomas Christian, and their language Malayalam.[1][2][3][4][5][6] Much of their Jewish tradition has been forgotten, especially after the Portuguese invasion of Kerala in the early 1500s.[1][2][3][4][5][6]
[edit] Terminology[edit] Portuguese periodDuring the Dutch power in Malabar (1679-1728) there were four distinctive sections of Christians in Kerala.[11][12]
Only the first two are Syrian Malabar Nasrani. Others are not. So, all Christians in Kerala are not included in this article. [edit] Nasrani MapillaSyrian Malabar Nasranis are also called Nasrani Mapillas.[15] According to Hermann Gundert (who wrote the first Malayalam dictionary), the term 'mapilla' was a title used to denote semitic immigrants from West Asia.[15] Thus the term Mapilla was used to denote both Arab and Christian-Jewish descendants and followers in Kerala.[15] The descendants of Arabs are called Muslim Mappila the descendants of Syrian-Jewish Christians are called Nasrani Mappilas.[15] and the descendants of the Cochin Jews who have traditionally followed Halakhic Judaism are known as Juda Mappila[16] [edit] HistoryMain article: History of the Saint Thomas Christian tradition [edit] Origins On the south western side of the Indian peninsula; between the mountains and the Erythraean Sea (now Arabian Sea); stretching from Kannoor to Kanyakumari was the land called Cherarajyam, which was ruled by local chieftains. Later this land came to be known as Malabar and (now) Kerala. Muziris (now known as Pattanam near Cochin) was the important entry port. After the discovery of Hippalus, every year 100 ships arrived there from various parts of the then known world, including Red Sea ports [17]. During the time of Moses and King Solomon, the Malabar coast traded spices and luxury articles with Israel.[18] Excavations carried out at Pattanam in 2008 provided evidence that the maritime trade between Kerala and the Mediterranean ports existed back in 500 BC or earlier [19]. It is possible that some of those traders who arrived from the west, including Jews, remained in Kerala.[20] While Augustus Caesar (31 BC- 14 AD) was the Emperor of Rome and Herod the Great (37-4 BC) was King of Judea, ambassadors from Malabar visited the Emperor Augustus [21].[22]. Nasranis believe that these ambassadors were The Wise Men From the East, of the Bible.[23][24] Thus the Malabar Nasranis are some of the earliest people who joined Christianity in India. In the first century map Tabula Peutingeriana (see the map) a temple of Augustus is clearly visible near Muziris shows the close relation between Rome and Malabar in the first century BC.  The possibility of the early converts being partially from the ten Lost Tribes of Northern Kingdom of ancient Israel can not also be ruled out .[10]. The community also comprises several ancient Aramaic Christian settlements in Kerala which included Nestorians who were fleeing persecution. The most prominent immigrations took place after the 9th century. The Knanaya Nasranis claim to be the descendants of one such group of 4th century immigrants.[1][2][3][5][25][26] while Christianity in India originated in the first century CE, after St Thomas landed in Kerala at 52 AD[27]. Besides several of the locals who joined early Christianity returned to their earlier faith during a Shaivite revival by the Shaivite scholar Manikkavacakar[28]. Thus the community consists of people from many ethnic groups of Kerala including different trading diaspora of Jews; Dravidian people; and Christian settlers of successive centuries like Knanaya people.[1][3][5][6][25][29][26] Thus the community consists of people from many ethnic groups of Kerala including the pre-Christian era, different trading diaspora of Jews [1][3][5][6][25][29][26] The southern coast of the Indian subcontinent (hypothesized by the Jewish historian Flavius Josephus to be the place mentioned as Ophir in the Old Testament) inevitably became a gateway from the Mediterranean world to Kerala. The people there traded in teak, ivory, spices and peacocks, and the area was endowed with a magnificent coastline with numerous ports from Mangalapuram to Kodungallur, also known as Cranganore.[30][31] In the ancient times it was called as Muziris in Latin and Muchiri in Malayalam.[32][33][34] The trade routes brought with them not just riches but also stateless nations and nascent worldviews.[35][36] Cranganore became one of the earliest settlements of the Jewish diaspora from the later Old Testament period. They continued trade with the Mediterranean world, thus establishing a strong link between the southern coast of the Indian peninsula and the Judeo-Roman world.[37][38][39] Laying the links or foundations for what would later be the early 'Judeo-Nazaraean' diaspora. The early Aramaic-speaking Christians who came to Kerala from the Middle East (whose kin already had a Jewish settlement in Kodungulloor) were of largely ethnically Jewish origin.[1][2][3][8] British researcher William Dalrymple travelled across the Arabian Sea to Kerala in a boat similar to those mentioned in ancient Jewish and Roman texts and showed how the Nasrani-Jewish people 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.[40][41][42] The term Syrian-Malabar Nasranis is a composite form of the elemental aspects of the ancient tradition. In it the term Syrian actually refers to the Aramaic speaking Jewish people rather than the country of Syria, while the term Malabar is the name of an ancient region of the present day state of Kerala in India. The term Syrian-Malabar Nasrani therefore means people of Christian-Jewish tradition and descent who follow Jesus of Nazareth and are from the Malabar coast of South India.[1][2][3][5][6][29][33] The Tamil epic of Manimekkalai written between 2nd and 3rd century CE of Sangam Literature era mentions the Nasrani people by the name Essanis referring to one of the early sects within the Nasranis called Essenes.[43] In AD 883, Alfred the Great (849-899), King of Wessex, England reportedly sent gifts to Mar Thoma Christians of India through Sighelm, bishop of Sherborne.[44]. Around 1292 AD, Marco Polo (1254-1324) on his return journey from China visited Kerala, mentions that, "The people are idolaters, though there are some Christians and Jews among them".[45][46] [edit] EpigraphyThe Rulers gave the Nasranis various rights and privileges which were written on copper plates. These are known as Cheppeds, Royal Grants, Sasanam etc.[47] 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 or the Kerala State. Some of these plates are said to be dated around 774 CE. 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 and Pahlavi, Kufic and Hebrew signatures. 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.[48] [edit] Christian Jewish tradition These early Christian Jews believed in Jesus as the Messiah, while continued following many of the Jewish traditions and Mosaic laws and called themselves Nazaraeans or Nazrani, meaning Jews who followed the Nazarene Messiah (Jesus). The term Nazaraean was first mentioned in the New Testament in Acts 24:5. The term Nasrani was used essentially to denote Jewish followers of Jesus from Nazareth, while the term Khristianos "Christian" was initially used largely to refer to non-Jewish peoples ("gentiles") who followed the Christ (Acts 11:26).[1][2][3][25][26][49] Until the advent of the Portuguese in the 1500s, the proto-Jewish-Nasrani ethos in Kerala thrived with Jewish customs and the Syrian-Persian tradition.[25] They preserved the original rituals of the early Jewish Christians, such as covering their heads while in worship. Their ritual services (liturgy) was and still is called the Qurbana (also spelled Kurbana), which is derived from the Hebrew Korban (קרבן), meaning "Sacrifice". Their ritual service used to be held on Saturdays in the tradition of the Jewish Sabbath. The Nasrani Qurbana used to be sung in the Suryani (Syriac) and Aramaic languages. They also believed that it was the Romans who killed Jesus[1][2][3][25][26][33][50] because, historically, Jesus was crucified; the official form of execution of the Jews was typically stoning to death, while the official form of execution of the Romans was crucifixion.[50] The architecture of the early church reflected a blend of Jewish and Kerala styles.[50] [edit] Persecution by PortugueseFurther information: Goa Inquisition  The Judeo-Nasrani 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 Jewish legacy from the Nasrani tradition. The Portuguese described the Nasranis as Sabbath-keeping Judaizers.[51] Archbishop Menezes of Goa, convened the Synod of Diamper in Kerala in 1599.[1][2][3][52] There he ordered all the texts of the Syrian Nasranis to be burnt.[1][2][3][53] The Portuguese burned the Gospel of Thomas and the Acts of Thomas. The purpose stated by Menezes was to erase all legacies of antiquity and Jewishness.[51] Amongst several accusations, the Nasranis were accused of not venerating images of saints and biblical figures.[51] They completely obliterated the records of early Nasrani life and Hebrew-Syriac tradition and imposed on the Nasranis that they were local people who were converted and not descendants of early Jewish settlers converted to Christianity by the Apostle Thomas. This despite the fact that the Acts of Thomas (a copy of which still survives in a monastery on Mount Sinai), states that the early Christian converts by the apostle Thomas in Kerala were early Jewish people settled in the Malabar coast.[41][42] Most of all, the Portuguese burned the Nasrani Aramaic Peshitta Bible known today as the Lost Aramaic Bible that was based on the Jewish Targum and included the Gospel of the Nazoraeans. The Portuguese imposed the teaching that the Jews killed Jesus. The Nasranis, who were, until then, the "living fossils" of the Christian-Jewish tradition, lost their very defining ethos.[51] The only Nasranis who managed to preserve some elements of their Jewish origin were the Knanaya people, because of their tradition of being endogamous within their own community and therefore preserving their Jewish tradition.[25][26][50][54][55] [edit] Division and defiance
In 1653, several thousand defiant Nasrani gathered at Mattancherry, and took the Coonan Cross Oath, vowing that neither they or their descendants to come would have anything to do with the Portuguese, and that they would never bow down before them. Those who took, or supported, the oath became the Puthenkoottukar or New party, while those who remained faithful to the Catholic Church became the Pazhayakoottukar or Old party. Today they are known as Syro-Malabar Church. In 1665, Mar Gregorios Abdul Jaleel, a Syrian Orthodox bishop, arrived in the area, and was welcomed by the Malankara Syrian Church. This was the beginning of much contact between the two churches, and it lead to the Malankara Syrian Church adopting the Antiochian liturgy. But by the 18th century, parts of the church began to have qualms over the distance to which the influence of the Patriarch of Antioch extended; in 1742, the church split, fairly amicably, into those who disliked the Patriarch's influence (the Malabar Independent Syrian Church) and those who wanted it to continue (they continued using the name Malankara Syrian Church). In 1814, several members of the Syro-Malabar Church changed their minds about allegiance with the Roman Catholics, and sought to rejoin the other Nasrani. However, this attempt failed, as they wished to continue using their liturgy, rather than the Antiochian liturgy. Still wanting to leave Roman Catholicism, they instead sought, and gained, communion with the Assyrian Church of the East, becoming the Chaldean Syrian Church.This is the historic Melus and Ropos Schism that split the Syro Malabar church mainly in and around Thrissur. Meanwhile, in the early 19th century Abraham Malpan ( 1795-1845) attempted a reformation in the Malankara Syrian Church. He claimed that he was returning the church to its pristine position. Only very few had joined him. Majority of Malankara Church did not approve the reformation. In 1876, they invited Ignatius Peter III, the patriarch of Antioch and came under his jurisdiction at the Synod of Mulanthuruthy, (1876 June). After a court case called Seminary case (1889 July 12), those who supported reformation and did not come under any foreign church, named their group Mar Thoma Church. Among those who came under the authority of the Patriarch of Antioch in 1876, the issue of the limits of the Patriarch of Antioch's authority came back to the forefront in the early 20th century. Two major factions developed in the Malankara Syrian Church; both agreed that the Patriarch had liturgical authority over the church, but one faction also believed that the Patriarch had administrative authority as well, while the other favoured autocephaly. In 1912 the church split into these two factions:
Having completely submitted to the Patriarch of Antioch, a few members of the Malankara Jacobite Syrian Church under Mar Ivanious argued in favour of submission to the Roman Pope. In 1926 these dissenters split to form the Syro-Malankara Catholic Church, in communion with Roman Catholicism. In 1958, the two Antiochian factions - Orthodox and Jacobite - were reconciled, but due to differences emerging in 1975, they have not yet been re-united. [edit] Nasrani people today
Though much of the Jewish tradition was lost, some of the important traditions and Mosaic law observances lived on. The symbol of the Nasrani people is still the Nasrani menorah. Another surviving Jewish tradition still followed by the Nasranis 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 the Aramaic-Syriac language. Many of the tunes of the Syrian- Christian worship in Kerala are remnants of ancient Syriac tunes of antiquity.[56] 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. The Nasrani Baptism is still called by the Hebrew-syriac term Mamodisa and follows many of the ancient rituals of the ceremony. It is referred to in Malayalam as njana Snanam (Bath of Wisdom). Nasrani people today belong to various Christian denominations of the Saint Thomas Christian tradition. There is also a small population of atheists in the community as well. [edit] DemographicsNasrani people largely live in the districts of Thiruvananthapuram, Kollam, Pathanamthitta, Alapuzha, Kottayam, Idukki, Ernakulam, Trichur, and Wayanad, Kannur, Kozhikode 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 5,000,000 Syrian-Malabar Nasranis from across the various denominations within the Nasrani community.[57] 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.[58] Increasing migration and decreasing birth rate are endangering the Syrian Christian community in Kerala. The situation is likely to worsen in the coming decades and the community would soon enter the zero population regime. The community is facing a Parsi syndrome. Already about 25 percent of Syrian Christians live outside Kerala with a huge population living outside India. Very soon, the majority of them would be living outside and in 50 years time, the demography of Christian population in the state would change drastically.[59] The study conducted by Centre for Development Studies in state capital says the size of the Syrian Christians likely to hit a maximum of 3.21 million in 2011 and then gradually decline to touch 2.85 million by 2031. At the beginning of this century community members formed 9.5 percent of Kerala’s some 31 million people.[60] [edit] Nasrani symbolThe symbol of the Nasranis is the Syrian cross, also called the Nasrani Menorah[61] Mar Thoma sleeba in Malayalam. It is based on the Jewish menorah, the ancient symbol of the Hebrews, which consists of a branched candle stand for seven candlesticks. (Exodus 25).[62] In the Nasrani Menorah the six branches, (three on either side of the cross) represents God as the burning bush, while the central branch holds the cross, the dove at the tip of the cross represents the Holy Spirit. (Exodus 25:31).[62] In Jewish tradition the central branch is the main branch, from which the other branches or other six candles are lit. Netzer is the Hebrew word for "branch" and is the root word of Nazareth and Nazarene. (Isaiah 11:1).[62] Note that the Christian cross was not adopted as a symbol by Mediterranean and European Christianity until several centuries had passed. [edit] Traditions, rituals and social life among Syrian Christians1. The symbol of the Nasranis is the Persian cross, also called as Mar Thoma Sleeba in Malayalam. It is not very clear from which century onward this cross was in use. According to J Raulin, up to 16th century, the Saint Thomas Christians did not use any other image except the Saint Thomas Cross in their Churches.[4] 2. Covering their heads while in worship. This is tradition among the Jewish descendents of Abrahamic religion. This is observed by the entire Nasrani people until this day. 3. Their ritual services (liturgy) was and still is called the Qurbana (also spelled Kurbana), which is derived from the Hebrew Korban (קרבן), meaning “Sacrifice”. 4. The Nasrani Qurbana used to be sung in the Suryani (Syriac) language. Until 1970s most of the churches followed Syriac liturgy. 5. The architecture of the early church reflected a blend of Jewish and Kerala styles. 6. Pesaha, the ritual supper which is the narration of the Paschal event is celebrated amongst Saint Thomas Christians. The observance of Pesaha at home is an unbroken tradition which only the Saint Thomas Christians has in the whole Christian world. It is the real Paschal catechesis in the families.[5] 7. The Churches has a separate seating arrangement for men and women. 8. Many of the tunes of the Syrian- Christian worship in Kerala are remnants of ancient Syriac tunes of antiquity. 9. The “Holy of Holies” is divided by a red curtain for most of the time and is opened during the central part of the Qurbana. 10. The Baptism is still called by the Hebrew-syriac term Mamodisa and follows many of the ancient rituals of the ceremony. In 20th century it is referred to in Malayalam as njana Snanam (Bath of Wisdom) 11. Most of the Nasrani’s even today use Biblical names like Jews. Biblical names along with Greek, Armenian, Syrian names are the popular names in Nasrani Community through out existence. They prefix and suffix Kerala names to these traditional names. The naming convention is also seen among the Sephardic Jews, whose customs may have been imbibed by the Syrian Christians in Kerala. 12. Immediately after a Child was born, a priest or male relative would shout in the child’s ear ‘ Maron Yesu Mishiha’ ( Jesus Christ is Lord ) and the child would be fed with three drops of honey in which a little gold had been rubbed. 13. Another surviving tradition is the use of “Muthukoda” (ornamental umbrella) for church celebrations, marriages and other festivals. This can be traced back to a Syrian Christian Aristocrat Mar Sapir Iso who lived in the ninth century. Even today traditional drums and Arch decorations and ornamental umbrella are part of the church celebrations. Because of the harmonically co existence of religions in Kerala this became quite popular with other communities also. 14. Saint Thomas Christians were given the right to access Hindu temples and sacred territory. Some prominent Nasranis were patron and sponsors at Hindu temple festivals. They also acted as pollution neutralizers. 15. Nasranis and Hindus maintained their individuality in Kerala aware of and accepting similarities and differences. 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) 16. The inner life of Nasranis is significantly ordered by liturgical obligations and by its specifically Christian ethics. Death rituals express Christian canonical themes very distantly especially in the ideas concerning life after death and the anticipation of final judgment. 17. Christians were also given some honorific titles. “Taragan” is a word derived from the word for tariff. “Panikkar” denotes proficiency in military training. The most common name of the Christians were Nasrani Mappila’s. 18. The Church of Saint Thomas Christians accepted the East Syriac liturgy from an early period and along with the liturgy, the systems of ecclesial government, such as Metropolitan, Archdeacon and Yogams had their organic development in relation with East Syriac Churches. [edit] NotablesMain article: List of Syrian Malabar Nasranis Notable people of this community include John Mathai (was an economist who served as India's first Railway Minister and subsequently as India's Finance Minister), Dr. Verghese Kurien (Father of India's White Revolution), Olympians like Shiny Wilson (Shiny Abraham), M. D. Valsamma, Wilson, Binu, Beenan mol, T. C. Yohannan, Jimmy George (Legendary volleyball player), Cricketers like Tinu Yohannan and Abey Kuruvilla, T.M. Varghese(Leader of Abstention Movement. Founder member of the Travancore State Congress. Minister of Travancore-Cochin), George James (Rebel leader and freedom fighter), Dr. P.C. Alexander (Former Governor of Tamil Nadu and Maharashra. Former High Commissioner to UK), Joseph Mundassery (Prominent literary critic of Malayalam language. Education Minister in the first communist ministry of Kerala), Mathai Manjooran (1912 - 1970) (A freedom fighter, socialist revolutionary, member of the Indian Parliament, Labor Minister in the 2nd EMS communist ministry, and the staunchest advocate towards the formation of Kerala State), Monce Joseph, P. J. Joseph, Cherian Philip (KTDC Chairman), K.M. Mani, Dr. George Thomas (Former MLA and publisher), George Menachery (Historian), writers Ponkunnam Varkey, M. P. Paul, Paul Zacharia, Reji Abraham (Managing Director ABAN Group of Companies), Kochouseph Chittilappilly (Business man(V-Guard) and highest tax payer of Kerala state), Journalists Sunnykutty Abraham, K. C. Mammen Mappillai (Founder of Malayala Manorama), Victor George (Press Photographer), actors Jasmine Mary Joseph (Meera Jasmine), Diana Mariam Kurian (best known by her stage name Nayantara), Naveen Andrews (British Actor), cartoonists Yesudasan, Toms, social reformers M. C. Joseph (Rationalist, founding editor of Yukthivadi), Spiritual leaders Archbishop Mar Ivanios, Archbishop Benedict Mar Gregorios, Sister Alphonsa, Fr.Varghese Palakkappillil(Payyappilly), Baselios Thoma Didymos I Catholicose, Scientists and technocrats Prof. Dr. George Sudarsan, K. Mani Chandy, Santhosh George Kulangara, Thomas Kailath, George Varghese, Thomas Zacharia, Mathai Varghese, Dr. Thomas Thomas, and Father V. C. Samuel.[citation needed] [edit] See also[edit] Notes
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