History is a grand discipline which can be transformed from the history of entire humanity to the history of individual lives. Family history is a part of micro history and it has a wider depth and scope in the study of regional history . Micro history based on family history needs more research since world history is extending its grip over micro history with an intention of decreasing its significance.1
Sources for the history of 9th century A.D.Syrian Christian migration to Kollam
All ancient , history including history of Kerala and Syrian Christian history have been constructed with the help of oral history, traditions and legends which have been passed on among many generations .These oral history , traditions and legends are later transformed into pictorial or written form which in course of time form the primary sources for the study of history . “Ancient inscriptions and crosses, liturgies, annals and songs, manuscripts and oral traditions have established that Christianity dates from at least the second century in India….The ancient traditions and libraries of scores of individual churches and families enrich the evidence with hundreds of ancient manuscripts and later versions of Syriac writings…”2
The sources for the study of 9th century Syrian migration can be broadly divided into Primary sources and Literary sources.
Primary Sources
1) Tharissapalli Copper Plate
2) Inscriptions
3) Kolla varsham/ Kollam Thonri/ Malayalam Era
1)Tharissapally Copper plates
The copper plate grant made by Ayyan Atikal Thiruvadikal ,the king of venad , to the Tharissa Church was signed and delivered by him from the palace at Quilon.
V.N.Nagom Aiya in Travancore State Manual states about it as , “In the same year(A.D.824)King Sthanu Ravi anxious to secure the pecuniary assistance from Christian merchants in efforts to repel the invasion of Malabar by Rahakas granted the Copper Plate” In this the king gave permission to mar Sapor to transfer to the …church and community at Quilon a piece of the land with near the city with the several families of low caste attached to it…”This is considered to be the first dated document in Kerala history.
2)Inscriptions
As its engraved on the Persian cross set up by Mar Sapor in Kadammatom Church that the place from which he migrated was Ninevah . On both sides of the cross in the alter of Kadamattom Church which is 76cm long and 51cm wide is written in Pahlavi script 2 big sentences and on the centre a small sentence Pahlavi linguist ,Jamshed modi translated it as follows, “I have come to this nation from Ninevah as a bird.Mar Sapur writes ,the forgiving Miseha( God Jesus) who saved me from persecution”.
4) Theory of Kolla varsham/kollam thonri( Malayalam era):
There are various theories behind the origin of the Kollam era but the most accepted is associated with the arrival of Persian migration of 9th century A.D.
Kollam thonri:
This theory states that kollam era started with the arrival or Persian Christian merchants under the leadership of SaborIso and the establishment of kollam town. When GovardanMarthandan became king of Venad the Saptarshi calender was implemented I Venad .But the calender system got greater acceptance when the king accepted the months in the Greek calender which was used by the Persian merchants who migrated in 825A.D .For example first month of Malayalam calender year – Chingam is derived from Simham which is the Malayalam equivalent for Leo which is the first month in the Greek calendar .Second month Kanni is derived from Virgin or Virgo in Greek calender…….etc.
Literary sources:
1)Ramban Paatu
2)Writings of foreigners - Friar Jordanus and John D.Maringole
3)Diaries/ Letters
1)Ramban Paatu
Details about Churches established by Sabariso’s and the miracles he perfomed are found in Thomma parvam which is also called Rambanpaattu .It is said ramban paatu was written after the arrival of Portuguese and the Synod of Diamper as evident from lines 23 and 24 of Thomaparvam or ramban paattu.
2)Mirabilia Descriptia written by Friar Jordanus of Severic gives a vivid account on the prestigious position enjoyed by Syrian Chrsitians in kollam and neighbouring placesin 1324A.D.Writingsof John D.Marignole (who visited Quilon in 1348AD) tells us that the Church was given the custodianship of weights and measures and permitted to enjoy weighing fee .These rights were granted earlier and renewed in the second set of copper plates.
3)Diaries/ Letters
The handwritten diaries of by Pulikottil Mar Dionyius ( former supreme head of malankara orthodox church)and Chitramezhuthu KM Varghese explains the history of the kallada Thulaserry Manapurathu marthamariyam church as follows - this church was destroyed by internecine feud between the Karthas of east Kallada and west Kallada and how a matriarch of Thulassery Manapurathu family recovered the cross of the destroyed church from the river and prevailed on Avani Rajni (queen of west Kallada) to allot some land for the church. She was won over by hadsome gifts of precious stones.
Diaries and writings of Mathai kathanar (the 24th generation priest of Thulaserry Manapurathu family) give insights and information on the Church,Tharavadu and its architecture, trade, priesthood, Pallimeda, Kuthirakulam, kettukazhacha,Anthrayos bawa, Pathemari, Pandakasala etc. Diaries and writings of Alummoottil ommommen Kathanar’s Diary shed light on the history of Mar Anthrayos bawa
Back to Contents - Homepage
Next chapter: Concise history of Kerala Christianity from 1st century A.D. to 9th century A.D.