Knanaya - Knowledge

1142:"On this last day a very serious man from Chunkom (Thodupuzha), a Chief man and head of the Christians of Thekumbagam alias of the South, intervened. And although these are found only in four or five places, nevertheless, they are the noblest, but very opposed to all the others without ever being married to them. These, however, have helped very much in the matter of giving a bishop to that Christianity. To them belonged almost all of those few people who did not follow the Intruder (Mar Thomas); and the first ones who, discovering the deceit, abandoned him. The said chief from Thodupuzha told me several times on the same day that in God he was hoping that soon the whole of Malabar (Church) would subject itself to the new bishop, all of them knowing that he is the rightful (bishop), their own national, and so virtuous; And as far as the Christians and the Churches of the Southists were concerned he promised and took on the obligation to hold them always obedient, even if all the others would abandon him, and that without any consideration of his being a non-Southist. To welcome this offer in his presence I warmly recommended him and his Christians and Churches to the Monsignor of Megara (Mar Alexander Parambil), who said that he was acknowledging their zeal and fervor, and that he would always protect, help and conserve them with his very life, much more than the others called Vadakumbhagam" - Bishop Giuseppe Maria Sebastiani, 1663 (Published in 1613:(in some families banana is also a part of this custom). The first batch of Pesaha appam is decorated and blessed with palm leaves from Palm Sunday set in the shape of a cross, the Pesaha milk also shares this adornment. The first batch is said to be the most sacred and is only given to members of the family. In ritualistic practice, the family gathers in the home and the father or grandfather of the household blesses and prays over the bread and milk, often also reading a bible passage. He then cuts, portions and distributes the bread, banana, and milk to his family members, giving it to males of the household first. Traditionally after the celebration is over any waste product that was used in the ritual was burned away according to the rules of Leviticus and the sacred nature of the practice. It should also be noted that all utensils and vessels used in the process are either brand new or washed in a ceremonial manner. Pesaha is also regularly practiced in the homes of the larger St. Thomas Christian community but the scope of usage can vary based on the specific denomination and region. Distinctions also occur based on the type of bread and products used and specific rituals that take place. Additionally, if a family is in mourning following a death, Pesaha bread is not made at their home, but brought to them by their Syrian Christian neighbors. 1111:. The St. Thomas Christians welcomed Mor Ahatallah and Archdeacon Thomas had hoped that this new Syrian bishop could free the community from the yoke of the Portuguese hierarchy. Knowing of his influence, the Portuguese had detained Mor Ahatallah at Cochin and arranged for a ship to take him to Goa. Archdeacon Thomas is then noted to have arrived at Cochin backed by the militia of the St. Thomas Christians and demanded the Syrian bishops release. The Portuguese officials responded to Thomas and his militia by stating that the ship carrying Ahatallah had already left to Goa. After this, Mor Ahatallah was never heard from again in India which started to incite anti-Portuguese sentiment among the community. Rumors had spread that the Portuguese had drowned Mor Ahatallah in the harbor at Cochin, this rumor became the breaking point in the relationship between the St. Thomas Christians and the Portuguese. 1046:"Whence there arose between the St. Thomas Christians and the others great discord, and there were anciently among them great disputes : wherefore at Carturte and Cotete it was necessary to make different Churches, each party keeping aloof from the other. And those of the Thomas Caneneo party went in one Church, and the others in the other. And last year, 1603, the same was the cause of the quarrels between those of Udiamper and Candanada, each one holding out for his party. And it is wonderful to see the aversion which one party has for the other, without being able to forget their antiquities and the fables they have in this matter. The St. Thomas Christians descending from Thomas Caneneo are few. They are at Udiamper, and at the great Church of Carturte and at the great Church of Cotete, and at Turigure." - Archbishop Francisco Ros (M.S. Add. 9853, 1604) 1544:(Sri Lanka) and implore four castes, namely carpenters, blacksmiths, goldsmiths, and molders, to return to Cranganore which they had left due to an infringement on their social traditions. The four castes are initially hesitant to return to Cranganore but are persuaded by Tiruvaranka when he shows them the golden staff of Thomas of Cana which he was granted to take on his journey as a sign of goodwill. After seeing the staff the four castes are content and in their satisfaction remove their own ornaments and smelt a golden crown for Thomas of Cana which they present to him upon their return to the Cranganore. Wearing the crown, Thomas and Tiruvarankan go to meet Cheraman Perumal who is pleased with the success of their mission and grants Thomas of Cana privileges. The remainder of the song sings of the seventy-two historical privileges bestowed upon Thomas. 678: 1196:. Fr. Veticutel expresses that the native St. Thomas Christians had long been without priests and presbyters. The Catholicos of the East had sent Thomas of Cana to investigate the condition of the Church in India. When Thomas returned and reported on the St. Thomas Christians, the Catholicos ordered Thomas, Uraha Mar Yoseph (Metropolitan of Edessa), presbyters and deacons, as well as men and woman from Jerusalem, Baghdad, and Nineveh to embark to India. When the migrants arrived in the year 345, they were met by the Native St. Thomas Christians and later approached the King of Malabar from whom they received land and privileges in the form of copper plates. A town and church was then constructed in Cranganore upon which 472 houses were built in which the migrants and native St. Thomas Christians inhabited two distinct sides. 1965:. In 1924 the European priest and scholar Father Hosten was enamored by the Margamkali he saw danced by the Knanaya in Kottayam. He attempted to present the dance at the 1925 Vatican Mission Exhibition, but it was not performed due to mass disapproval by Northist Saint Thomas Christians. In the 1960s the Saint Thomas Christian scholar of folk culture Chummar Choondal led a sociological survey of the Margamkali. He noted that by that time, it was solely practiced and propagated by the Knanaya and could not be found among Northist communities. Furthermore, Choondal found that all of the Margam teachers and groups of the time period were Knanaya. With Choondal's aid, the Knanaya priests George Karukaparambil and Jacob Vellian spearheaded research on the Margamkali in the 1970s and '80s with the help of 33 Knanaya 1067:"From the people who had come with him proceed the Christians of Diamper, Kottayam and Kaduthuruthy, who without doubt are Armenians by caste, and their sons too the same, because they had brought their wives; and afterwards those who descended from them married in the land, and in the course of time they all became Malabarians. The kingdoms in which these Christians of St. Thomas are found today are the following: In the kingdom of the Malabar, 26 leagues from the country of Madure; in the kingdom of Turubuli (Thodupuzha) its neighbor; in the kingdom Maota; in the kingdom of Batimena; in the kingdom of Travancor; in the kingdom of Diamper; in the kingdom of Pepper (Kaduthuruthy); in the kingdom of Tecancutes; in the kingdom of Parur; and finally in the kingdom of Kottayam." - Historian Diogo Do Couto ( 713: 1485:. The songs were written in Old Malayalam but contain diction and lexemes from Sanskrit, Syriac, and Tamil. Analytically, these ancient songs contain folklore about the faith, customs and practices of the community, narratives of historical events (such as the mission of St. Thomas the Apostle and the immigration of the Knanaya to India), biblical stories, songs of churches, and the lives of saints. Scholars have also found that the songs of the Knanaya are of a similar composure, linguistics, and characteristic to that of the Cochin Jews and that some songs even have almost the same lyrics with the exception of a few words or stanzas. According to the Cochin Jewish scholar P. M. Jussay, "these similarities are not accidental and cannot be easily explained". 673:"In time, Jewish Christians of the most exclusive communities descended from settlers who accompanied Knayil Thomma (Kanayi) became known as ‘Southists’ (Tekkumbha ̄gar)...They distinguished between themselves and ‘Northists’ (Vatakkumbha ̄gar). The ‘Northists’, on the other hand, claimed direct descent from the very oldest Christians of the country, those who had been won to Christ by the Apostle Thomas himself. They had already long inhabited northern parts of Kodungallur. They had been there even before various waves of newcomers had arrived from the Babylonian or Mesopotamian provinces of Sassanian Persia." - Historian of South Asian Studies Dr. Robert E. Frykenberg (2008) 1131:

Knanaya became aware of Itty Thommens actions and called them into question. In October 1653, the Knanaya convened a meeting at Kottayam in-which it was decided that none of them should accept Archdeacon Thomas as their bishop, nor should any of their people meet with him. The community furthermore resolved that a young Knanaya who had been given minor orders from Archdeacon Thomas should not be recognized as a priest. Out of the five churches of the Knanaya, Kaduthuruthy, Chunkom, Kottayam, and Udiamperoor remained staunchly faithful to Archbishop Garcia, while only Kallissery Church led by Anjilimoottil Itty Thommen remained in rebellion.

1138:. Archbishop and successor of Fransico Garcia, Giuseppe Maria Sebastiani noted that the Knanaya greatly supported Parambil Chandy even though he was a Northist St. Thomas Christian. In early 1663, the Knanaya tax-collector Pachikara Punnoose Tharakan of Chunkom had met with Bishop Sebastiani and pledged the support of the Knanaya community to Parambil Chandy, stating that they would always remain obedient to him "even if all others abandoned him". In response, Parambil Chandy expressed that he would protect and preserve the Knanaya with his life, even more than his own community the Northist The event is noted in the following citation: 1176: 592: 1037:"So that, already long before the coming of Thomas Cananeo, there were St. Thomas Christians in this Malavar, who had come from Mailapur, the town of St. Thomas. And the chief families are four in number: Cotur, Catanal, Onamturte, Narimaten, which are known among all these Christians, who became multiplied and extended through the whole of this Malavar, also adding to themselves some of the gentios who would convert themselves. However, the descendants of Thomas Cananeo always remained above them without wishing to marry or to mix with these other Christians." - Archbishop Francisco Ros (M.S. Add. 9853, 1604) 336: 1127:

could lay hands on Archdeacon Thomas and consecrate him as their new patriarch, an old oriental Christian tradition. The two forged letters were read to mass crowds during church services and were received with much praise from the community. One of the letters was laid on the head of Archdeacon Thomas and twelve priests consecrated him as the first native bishop of Kerala. News of the event was spread throughout the churches of the St. Thomas Christians who accepted it with much joy in the fact that for the first time in their history a native bishop was consecrated.

1406: 116: 638: 156: 1012:“My chief occupation has been with the Christians of Sierra, who commonly call themselve of St. Thomas. As regards the origin of these Christians, there are two opinions: one is that all are descended from the disciples of the Apostle St. Thomas: others say only from one Mar Thoma the Syrian. This word Mar is in Chaldean design of honour, and means the same as don and Saint in Spanish, and the Syrians use this word Mar in both meanings: for they call St. Thomas Mar Thoma and for any honourable and noble person, Mar Jacob, Don Diego. 1699: 136: 1051: 1991: 96: 742:. Dr. Jacob Kollaparambil notes specifically that the Jewish-Christians of southern Mesopotamia (modern day Iraq) were the most vehement in maintaining their Jewish ethnicity, even after conversion to Syriac Christianity. Kollaparambil expresses that the historic endogamous practice of the Knanaya is a continuation of the endogamous nature of the Jewish-Christians in Mesopatamia. Additionally, scholars express that both Jewish and Christian merchants of the region took part in the 76: 794: 1825:(Bridal Chamber Ceremony), where the bride's mother brings the groom special sweets and foods. The couple and their elders and friends enter the bridal chamber, where the bride's mother promises utensils and ornaments to the groom. They then exit the chamber and the bride and groom are anointed with oil and bathed. They put on new clothes and share a meal with the attendees. Special songs accompany each step. After that the bridegroom's family gifts the bride's family 1375:"In the many splendoured wonder of Kerala's population, the critical observer is intrigued by the striking similarities that exist between two small communities - the Cochin Jews and the Knanite Christians. Neither of them is said to be of the soil; but having taken root and flourished for long in this fertile land, they have been indistinguishably integrated with its colours and contours. The similarities become significant when the Knanites claim a Jewish origin" 772:

other inferior and their children as legitimate or illegitimate. In 1579, Fr. Antonio Monserratte, a missionary in Kerala wrote that the stories associated with the two-wives legend were the “lie of the land”. In 1611, Archbishop Francisco Ros, a Latin Catholic clergymen in Kerala, called the two-wives legend a "fable" and instead accounts the division to some Christians descending from the missionary work of St. Thomas the Apostle and others from Knai Thoma.

1622: 871:"This holy book was written in the royal, renowned and famous city of Chingala (Cranganore) in Malabar in the time of the great captain and director of the holy catholic church of the East.. our blessed and holy Father Mar Yahd Alaha V and in the time of bishop Mar Jacob, Metropolitan and director of the holy see of the Apostle Mar Thoma, that is to say, our great captain and the director of the entire holy church of Christian India" - Deacon Zacharias (1301) 32: 1637:, or "clasping of hands". This is an initial agreement and fixing of the marriage, which involves the future bride and groom as well as their paternal uncles. The uncles clasp the hands of the betrothed in the presence of the priest at church. This symbolizes the uncles' and extended families', support and investment in the relationship. Maternal uncles undertake a Maternal Uncles Agreement, at which they come together at the erection of the poles of the 1933: 1561:

of ash from a bride's home in a knot at the end of her new dress when she went to live with her husband. On account of this, Northists sometimes derisively dub the Knanaya "Charam kettikal", or knot makers of ash. The Cochin Jews had a similar custom of keeping a handful of earth from the place their temples once stood. The burning of Craganore was a vital and drastic event for both the communities and figures heavily in their stories and songs

236: 196: 1656:. The name signifies the end or last day of the bachelor life of the boy as well as beautifying the boy. The village barber arrives at the pandal and requests permission to shave the groom three times. After receiving permission, the barber performs the ceremonial shaving (historically, this was his first shave), then takes him out to put oil on his head and bathe him, while the assembly sings ancient songs. The bride's ceremony is 1540:

would visit the homes of the Knanaya and sing songs of the communities history and heritage. In particular, the Panans would sing of a story in the life of Thomas of Cana during the reign of Cheraman Perumal. The story is narrated from the perspective of the leader of the bards known as Tiruvaranka Panan. The contents of the story revolves around a mission bestowed to Tiruvaranka by Thomas of Cana in which he is to travel to

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minority community in India. Historically, Knanaya marriage celebrations lasted several days, with many of the ceremonies centered around the home. In the present day, these ceremonies take place over three days and the wedding traditions can be divided into the categories of betrothal, groom, bride, reception, and miscellaneous. These ceremonies are also accompanied by numerous ancient songs characteristic of the Knanaya.

216: 464: 56: 1245:. This community originated in the 1950s when a small number of Knanaya and other Kerala natives emigrated to the area as university students; they were followed by more substantial immigration after 1965. The immigrants met up periodically for social events, and in the 1970s organizations for Catholics, members of other Christian churches, and Hindus were formed. In the 1980s the various Indian Catholic 1594: 836:"After that came a Christian by name Quinai Thoma, native of Babylon, a merchant, who disembarked at Cranganor and began negotiating his merchandise. Being rich and known in the country, he became a friend of the King of Cranganor who gave him a plot of land of 500 square yards to build a Church in honour of St. Thomas, which is the one the Portuguese now have." - Francisco Dionisio (1578), 927:"This, Lord, is the service, which I have done thee in these parts with the intention to move thee to help me to increase this people through this India in the faith of Jesus Christ Our Redeemer. The Moors have robbed and killed me many people and also burnt our houses and churches, by which we are much distressed and disgraced... - Mar Jacob Abuna (Rego in Documentacao India II, 1525) 1782:. The bride and groom take their vows in the church by swearing on the Bible. They exchange rings and the groom ties a thali around the bride's neck. He also presents a silk saree called "manthrakodi" which she will wears during the reception. The thread for tying the thali is taken from the manthrakodi. At the end of the marriage ceremony, the priests and congregation sing the " 1387:“Among the said Christians of St. Thomas, a small portion consisting of 25 or 30 thousand men are called “Thequempavar”, who tho Christians of the same rite, nevertheless retain the family names of heathens, and do many ceremonies, which are not seen in their rubrics nor in the Roman, particularly in their weddings, etc. The other numerous portion is called “Badequanpavar.” 1204:(Syriac priest) Chacko of Edappalli in 1774, who was wrongfully accused of stealing a monstrance. After this, the Malabar General Church Assembly had joined in the venture of sending a delegation to Rome in order to meet the pope and have their grievances addressed as well as petition for the ordination of a native Syrian Catholic hierarch. The Northist cathanars 1982:, in which friends and relatives embrace a grieving family at a funeral. The family stands in line at the church as the priest sprinkles holy water on them, and friends embrace them. After the burial, the family holds a ceremony at home where they drink from a single tender coconut to symbolize their unity following the death of their loved one. 574:"...Those Christians of Thecumbagam, besides having their own churches in places such as Diamper, Kaduthuruthy, Kottayam, Thodupuza, Uzhavoor, Kallucheri, have also other churches in which they are the major or a great part like in Chembe, Piravom, Palai, Tripunithura, Cherpunkal, Kanjirappally, and other places." 1876:

Knanaya historically ate on two plantain leaves, one placed over the other. According to folk tradition, this was a royal privilege granted to the community. Today, the Knanaya symbolize this by folding the left side of a plantain leaf underneath to make one leaf as two. Knanaya eating together would

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which the city was a part of, the homes and temples of both the Cochin Jews and Knanaya were destroyed. The Knanaya historically commemorated this loss by carrying around a handful of charred earth as a keepsake from their ancestral settlement. From this act originated the custom of including a pinch

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Ros further notes that discord arose between the Knanaya and Northist St. Thomas Christians to the point where it became necessary to build separate churches in the regions of Carturte (Kaduthuruthy) and Cotete (Kottayam). He states that the descendants of Thomas of Cana are a minority that reside in

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An example of the "Ancharapallikal" of the Knanaya is exhibited in the works of Fr. Hyacinth Magistris in 1658. Magistris notes that by the 17th century the Knanaya had built a sixth church in Uzhavoor (St. Stephens Church). Besides their own churches, Magistris expresses that the Southists were also

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according to folk tradition. This title which was reflective of the historical high socio-economic status of the Knanaya, is to this day exhibited during Knanaya marriage ceremonies when individuals taking part in the rituals ask permission before fulfilling their designated role. A prominent example

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would visit the homes of nobles castes in Kerala and sing songs of heroic figures as well as legendary events. After doing so the Panan would receive payment for their performance in the form of a material donation of items such as betel leaves and other types of charitable aid. Likewise, the Panans

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led to increased wealth and social power for the Saint Thomas Christians. This social change tended to advance internal divisions within the community, including the Southist–Northist division. Through this period the Knanaya promoted their own uniqueness and independent identity to push for further

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Other Portuguese authors who wrote of the Southist-Northist divide, generally referencing versions of the Thomas of Cana’s arrival, include Franciscan friar Paulo da Trinidade (1630–1636), and Bishop Giuseppe Maria Sebastiani (1657). Sebastiani notes that in demographics the Knanaya numbered no more

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in the southern portion of the Chera Empire's capital city of Cranganore. According to 16th and 17th century Portuguese records, the three churches were built by Thomas of Cana when the community arrived to India. Fr. Francisco Dionisio, a Catholic missionary in Kerala, noted in 1578 that the church

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in 1758 both note that the forth plate mentioned a brief of the arrival of Knai Thoma.It is believed that this was a notation of the previous rights bestowed upon the Christians by Cheraman Perumal. The contemporary fourth plate, however, does not mention this paragraph and is believed to be a later

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region maintain the surname Kinān, a derivative of Thomas' epithet. Woman of these families preserve gendered forms of the term, examples of this being Kināti Anna, Kināti Mariam, etc. Additionally in the town of Udayamperoor and surrounding regions, there still exists former plots of land where the

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of Kerala. These cultural correlations are mainly exhibited in folk songs and folk traditions which may reflect the Knanaya's claimed Judeo-Christian ancestry. Jewish scholars note also that this may suggest "historic cultural relations between the two communities". Scholar of Cochin Jewish culture

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The earliest extensive written evidence for the division of the Christian community of India dates to the 16th century. The St. Thomas Christian tradition defines the division as being both geographical and ethnic, expressing that the Native St. Thomas Christians initially resided on the north side

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features several traditions. After the wedding, the assembly holds a great procession to the reception place, including celebratory music and a distinct ritualistic cheer known as "Nada Villi". In the end, the bride and groom are carried by their uncles up to the door. In the reception pandal, the

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at Leyden Academy Library. In contrast to the previously documented notations from European sources in the 16th and 17th centuries, Fr. Mathew's work is the first published native account of the historical traditions of the various ancient Christian missions to India such as that of St. Thomas the

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During these events, nearly the entire Knanaya community had remained faithful to Archbishop Garcia, questioning the validity of Archdeacon Thomas' ordination as non-canonical, with only Itty Thommen and his parishioners at Kallissery Knanaya Church supporting the archdeacon. Other priests of the

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of Kallissery played a major role in the eventual schism of the St. Thomas Christians from the Roman Catholic Church. Being a skilled Syriac writer, it is believed that Itty Thommen forged two letters supposedly from Mor Ahatallah one of which stated that in the absence of a bishop, twelve priests

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A 1603 letter by Portuguese official J. M. Campori further discusses the division of the community, which had by that point become intermittently violent; he states that the majority of Christians in Malabar are those baptized by St. Thomas the Apostle while a minority descend from Thomas of Cana.

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notes that the Thomas of Cana copper plate grant which had been kept safe at the Portuguese factory of Cochin was by this point lost due to the "carelessness" of the Portuguese themselves. De Gouvea states that the loss of the plates had angered the Knanaya who had no other written record of their

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chieftains grew indebted to the Knanaya and would offer slaves of the Hill Arrian castes to the community in order to settle their debts. The Knanaya converted them to Christianity and built them a separate church known as St. Augustines. Besides collecting duties, the Knanaya in Chunkom were also

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in 1599. The churches are listed as the following: Udayamperoor, Kaduthuruthy, Kottayam, Chunkom (Thodupuzha), and Kallissery. The "half church" is a reference to the half privilege and share the Knanaya held in other churches they co-owned with the Northist St. Thomas Christians, usually in areas

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The Knanaya maintain distinctive wedding traditions and wedding customs that have helped to sustain their identity and culture. These traditions are an amalgamation of Judeo-Christian, Syriac, and Indian customs, reflecting the Knanaya's claimed origins and the centuries that they have lived as a

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Parambil Chandy would be ordained as the Catholic bishop of the St. Thomas Christians in 1663 at Kaduthuruthy Knanaya Church. The St. Thomas Christians would from this point on be internally divide into Syrian Catholic and Syrian Orthodox factions with the majority of the community who sided with

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Some colonial era authors also associated the division of Northist and Southist to the two wives of Thomas of Cana. These versions generally present the Southern wife as a Syriac woman and the Northern as a native St. Thomas Christian woman. Additionally they portray one wife as superior and the

1969:(teachers). The team systematized the Margamkali and promoted it among schools and cultural organizations. In 1995, Mar Kuriakose Kunnasserry, the bishop of the Knanaya Diocese of Kottayam, established Hadusa (Syriac for dancing/rejoicing) as an All India Institute of Christian Performing Arts. 1062:

mentions the tradition that a contingent of families had accompanied Thomas of Cana and notes that these Christians are "without doubt Armenians by caste; and their sons too the same, because they had brought their wives". Couto attests that the descendants of Thomas of Cana and his party are a

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in Malayalam). Thomas is popularly known in the traditions of Kerala as Knāi Thoma and its derivatives Kinān and Kynāi. Scholar Dr. Jacob Kollaparambil argues that the "Cana" form is a corruption formalized by European scholars in the 18th century based on the Malayalam form Knāi found in the

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languages. Known as the Persian crosses, these crosses are dated between the eighth and tenth century. Translations of the crosses were made by the archeological director of India Arthur Coke Burnell in 1876 and Assyriologist C.P.T Winkworth in 1928. Winkworth produced the following citation

613:"The Thomas Christians hail the Apostle St. Thomas as the founder of their Church...The first converts of St. Thomas were reinforced by local conversions and by Christian colonizations (migrations) from abroad. Connected with the IV century colonization is the origin of those called the 1007:

In 1579, Fr. Antonio Monseratte, a missionary in Kerala wrote a report on the St. Thomas Christians. On the ethnic division of the Christians, Monseratte notes that all Christians claim descent from St. Thomas the Apostle while others descend from Mar Thoma the Syrian (Thomas of Cana):

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The Knanaya hold to a death bed tradition based on Old Testament teachings, wherein a dying man gives a final blessing to his children and grandchildren. The father places his hand on the heads of kneeling recipients while giving the invocation. Other funeral traditions include the

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Syrian Christian scholars generally view the two-wives stories as odious, stating that they emerged due to ethnic and or socio-economic tension between the St. Thomas Christians and the Knanaya. Scholar Dr. Mathias Mundadan expresses the following about the two-wives legend:

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Community scholars also cite their culture as evidence of their Jewish-Christian heritage, particularly their folk songs first written on palm-leaf manuscripts in the 17th century. Many of the historical songs allude to the migrants being of Jewish descent such as the song

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The destruction of their entire township and the burning of their churches caused the Knanaya to disperse from the city to other settlements. The event is also noted in the Knanaya folk song "Innu Nee Njangale Kaivitto Marane" or "Have You Forgotten Us Today Oh Lord?".

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ceremony". The bride's palms, feet, and nails are smeared with special green henna, by her paternal aunts. Similar ceremonies are found among various ethnic groups across the Middle East, North Africa, and India; the Knanaya give it a Biblical meaning referencing the

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In the late 18th century the Syrian Catholics were subject to a number of abuses by the Roman Catholic clergy in Kerala. The tension between the Native Clergy and Roman Church met a breaking point when the Latin hierarchy had imprisoned and starved to death Northist

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Knanaya tradition states that the Syriac Christian migrants who arrived with Thomas of Cana were Jewish-Christians. Community scholars express the historicity of this tradition by noting that Jewish-Christian tribes in Mesopotamia were a major component of the early

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eat from the same plantain leaf as a sign of cordiality. Catholic and Orthodox Knanaya dining together would eat from the left and right side of the leaf to show that despite their different religious affiliations, they were still part of a united ethnic community.

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called "Poorva Yousepintae Vattakali" ("Round Dance of Old Joseph"), while the Cochin Jews also maintain songs glorifying Joseph. The Knanaya and Cochin Jews give local flavor to their Old Testament-based songs, stories and traditions. A Knanaya folk song about

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with her palms, the feet and palms of the bride are smeared with henna to cleanse her of Eves original sin. The aunts then takes the bride to be bathed and changed into a new dress. Following these ceremonies the bride and groom return to the pandal for the

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of this is seen during the "Chandam Charthal" or grooms beautification ceremony, in which the barber petitions the assembly three times with the following request: "I ask the gentlemen here who have superiority over 17 castes, may I shave the bridegroom?".

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in 1603. The earliest written record of the Syriac form used in reference to the community dates to the 1800s. Members of the Knanaya Community are also generally called Knāi or Knā, in reference to Thomas. Many Knanaya families, especially those of the

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in Malayalam; this is generally translated into English as "Southist", or sometimes "Southerner" or "Suddhist". This is in reference to the historically significant geographical division between them and other Saint Thomas Christians, who are known as

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on the southern tip of India, after which point they left India. The delegation also took one boy of each ethnic community to be admitted to the Propaganda College of Rome, Chacko Malayil of the Knanaya community and Mathoo Palakkal of the Northist.

977:(minister) Kunchacko of the Kunnassery Family was a member of the Vadakkumkoor Royal Court and an advisor to the slain king. In order to save his people from the ire of the chaver squads, Kunchacko Tharakan gathered the Knanaya from their parish of 1818:("Gift Giving"). The first gift is a new dress given to the bride's family; family members then remove their gold jewelry and place them on the newlyweds. Afterward is the presentation of milk and fruit, which the couple drinks from the same cup. 1096:, brought forth many social and liturgical reforms which forcefully Latinized the East Syriac Rite followed by the St. Thomas Christians and formally brought all the Indian churches under the Archdiocese of Goa and the Roman Catholic Church. 1365:

The culture of the Knanaya community is an admixture of Syriac Christian, Jewish, and Indian tradition. Several comparative studies by Jewish scholars have noted that the Knanaya maintain distinct customs strikingly similar to those of the

657:, India in the fourth century (some sources place these events as late as the ninth century). This may reflect a historical migration of East Syrian Christians to India around this time, which established the region's relationship with the 1954:. The song text consists of 450 lines, divided into 14 sections. These songs contain Syriac and Tamil diction, suggesting an origin before the emergence of the Malayalam language in Malabar between the 9th and 13th century. 818:

The first written evidence of a Knanaya individual dates to the year 1301, with the writings of Zacharias the deacon of St. Kuriakose Church, Cranganore. Historically the Knanaya had a township and three churches namely of

968:

army in a victorious battle against the Kingdom of Vadakkumkur (Kaduthuruthy), subsequently killing its king Veera Manikatachen. After the death of their king, soldiers of the Kingdom of Vadakkumkur formed themselves into

847:..."I found written at the end how the said book was made and written at Cranganore, where it says there were three churches, one of St. Thomas, another of Our Lady, and another of St. Cyriac" - Francisco Ros (1604), 1118:. The oath expressed that the community would no longer obey Archbishop Garcia nor the Portuguese Jesuits but instead only recognize their native archdeacon as the governor of their church. After the oath, scholar 780:“Other details of each version and the reciprocal imputations as legitimate and illegitimate children of Thomas Cana might have been invented to express the odium and hatred each community bore against the other” - 1000:. The community was granted permission to build a church which they consecrated as Kottayam St. Mary's Knanaya Valiya Palli. These Knanaya had brought with them ancient relics from Kaduthuruthy Church known as the 604:

capital city of Cranganore while the Middle Eastern migrant Knanaya arrived and settled on the south side, which subsequently led to the designations Northist and Southist. Celebrated St. Thomas Christian scholar

993:. The Knanaya were later called back to Kaduthurthy by the descendants of Veera Manikatachan and left Mulanthuruthy Church in the care and protection of the Northist St. Thomas Christians who remained there. 1032:

notes the tradition that before the coming of Thomas of Cana and his party, there existed in Malabar the native St. Thomas Christians. When describing the division of the Christians he states the following:

337: 947:

and by 1579 the community would build a church consecrated as St. Mary's Knanaya Church.The Knanaya of Chunkom grew prosperous and carried out commerce in the region in which they regularly traded with the

1814:(Mother's blessing) while placing her hands crosswise on the couple's heads, and all the women present sing the wedding song "Vazhvenna Vazvhu". Following the mother's blessing, relatives present gifts in 758:

before departing to India. A number of scholars such as Dr. P.M. Jussay, Dr. Nathan Katz, Dr. Shalva Weil, and Dr. Ophira Gamliel have noted that the Knanaya maintain striking cultural similarities to the

1480:

recorded by Knanaya families. The texts of the palm leaves were compiled and published in 1910 by the Knanaya scholar P.U. Luke with the aide of Knanaya Catholic priest Fr. Mathew Vattakalm in the text

1212:

were tasked with undertaking the journey. The journey was also supported and funded by Poothathil Itti Kuruvilla of the Knanaya Community, a "tharakan' or tax-collector. Poothathil had donated 30,000

661:.In the traditional accounts of this history, the Knanaya are the descendants of Thomas of Cana and his followers, while the Northists descend from the local Christian body which had been converted by 1114:

In mass rebellion against the Portuguese clergy and in particular Archbishop Francisco Garcia Mendes, the St. Thomas Christians met on 3 January 1653 at Our Lady of Mattenchery Church to convoke the

1042:

the churches of Udiamperoor, Kaduthuruthy, Kottayam, and Turigore (Chunkom). Ros calls the Knanaya St. Thomas Christians as well but makes the distinction of calling them the "Thomas Cananeo Party":

843:

A few decades later, Francisco Ros, a Catholic bishop in Kerala, noted in 1604 that he had read in an old Chaldean (Syriac) text that there existed in Kodungallur three churches built by Knai Thoma:

645:

The historical rationale for the division between the majority St. Thomas Christians and minority Knanaya traces the divide to the figure of Thomas of Cana, a Syrian merchant who led a group of 72

1325:. Beginning in the late 19th century, both Jacobite and Catholic Knanaya lobbied for their own dioceses within their respective denominations. In 1910, the Syriac Orthodox Church established the 1088:

in 1599 (the last East Syriac bishop of Kerala), the Portuguese began to aggressively impose their dominion over the church and community of the St. Thomas Christians. This was epitomized by the

1099:

In the 17th century, tensions began to broil between the St. Thomas Christians and the Portuguese over their hegemony of the community. The native Archdeacon and ecclesial head of the community

1649:. The dowry is also delivered by the bride's maternal uncle to the groom's uncle, and they kneel on a mat in front of a lighted lamp symbolizing Jesus and pray as though in front of an altar. 447:). Many Knanaya migrated away during the 20th and 21st centuries, largely westward, forming communities in non-Malayalam speaking areas, with a large expatriate community currently living in 1238:

opportunities for their community. They sought the establishment of Knanaya-centred diocese' for both the Malankara and Catholic churches, which were founded in 1910 and 1911, respectively.

529:

literature and common parlance of the people of Malabar. This may be a reference to the Christian community of Kynai, in Bét Aramayé in Persia, a historical center of Syriac Christianity.

1998:

Though a minority community, the Knanaya have established several institutions throughout the state of Kerala such as schools, colleges, and hospitals listed in the following figures:

729:

copy. Scholar of Early Christian history Istavan Percvel theorizes that at one time the Kollam Syrian plates and the Thomas of Cana plates were re-engraved together as a unified grant.

1383:, the ecclesial head of the Syrian Catholics of Kerala. In his text "Noticias do Reyno do Malabar" (1782) he expressed the following cultural distinction between the two communities: 1810:(marriage venue) are prepared for the couple by spreading sheets of wool and white linen, representing the hardships and blessings of married life. The bride's mother then gives the 887:(gold/gifts given to monarchs). After receiving permission to reconstruct the church, masons were called who during this time extended the walls of Kaduthuruthy Church and added a 1786:" ("Son of Mary"), a "paraliturgical" Syriac chant referencing events from Jesus' life. After the chant, the priests bless the newlyweds with holy water to conclude the ceremony. 996:

During this same altercation with the Kingdom of Vadakkumkoor in 1550, a portion of the Knanaya from Kaduthuruthy were invited to the city of Kottayam by its chieftain in the

4323: 1652:

Bride and groom participate in ceremonies in their respective homes on the eve of the wedding. The groom's ceremony is "Antham Charthal" which is now most commonly known as

1948:

dancing in a circle around a lighted brass lamp representing Jesus. It is accompanied by ancient songs about Thomas the Apostle, based on the apocryphal third-century text

1076:

than 5000 persons in the 17th century and out of the 85 parishes of the Malabar Christians are only found in Udiamperoor, Kottayam, Thodupuzha (Chunkom), and Kaduthuruthy.

923:

that destroyed Cranganore and many Knanaya homes and churches. Mar Jacob addresses his letter to the King of Portugal as a request of aid to help the Christians of India:

1686:(sweet giving) ceremony, at which the bride and groom are fed white rice pudding with brown sugar by paternal relatives (starting with uncles, male cousins and brothers). 1241:

Like other Saint Thomas Christians, many Knanaya have migrated away from Kerala and India since the 20th century. The largest Knanaya diaspora community is located in

697:

king. The plates were present in Kerala during the time of the Portuguese colonization in the early 17th century, but were lost during Portuguese rule. Archbishop

911:

missionary Alvaro Penteado mentions a conflict between the children of Thomas of Cana, hinting at a rift in the community in contemporary times. In 1525,

1895:, the same earrings are also worn by the Northist Saint Thomas Christians. Southist and Northist women alike wear a distinct type of sari known as the 1846: 1961:

revised the text, which has influenced its current structure. In 1910, scholar P.U. Luke published the text for the first time in his collection of

420:

which were extant in Kerala until the 17th century. The ethnic division between the Knanaya and other St. Thomas Christians was observed during the

1920:

Knanaya men historically wore white shawls as a headdress and wore a white cloth wrapped around the waist. Both are tied in a special way known as

1798:("Welcome Blessing") to solemnly welcome the newlyweds. The groom's sister holds a lighted brass lamp and a bowl of water, paddy, and leaves from 973:(suicide) squads and sought revenge against the Syrian Christians in the region who they viewed as co-religionist of the Portuguese. The Knanaya 621:

Directional divisions within communities are common in Kerala, including among Hindu groups. A similar north–south division is found among the

3905: 1917:

is a long white cloth worn from the waist down, and includes 15 to 21 pleats covering the back thigh in a fan shape representing a palm leaf.

1585:

girl or Cochin Jewish bride. For both the Knanaya and Cochin Jews, these flourishes make Bible stories relevant to their current experience.

1564:

Both the Knanaya and Cochin Jews maintain folk traditions based on figures and stories of the Old Testament. Both groups particularly revere

1346: 436: 859:, a 14th-century East Syriac bishop of Cranganore. Zacharias is the author of the oldest surviving Syriac manuscript of India archived as 689:

awarded to his followers by a local Hindu ruler. These plates granted Thomas' followers 72 social, economic, and religious rights from

285: 1837:), a traditional St. Thomas Christian dance. The dance and accompanying songs retell the story of Thomas and his mission to India. 677: 4540: 1944:, or "the way/path" of Thomas the Apostle. The Margamkali was traditionally a male dance exhibiting twelve players symbolizing the 1134:

Northist St. Thomas Christians also almost entirely defected from Archdeacon Thomas and instead supported Thomas' cousin and rival

4338: 903:

The first known extensive written evidence for a division in the Saint Thomas Christian community dates to the 16th century, when

4560: 4535: 1853:

dish made from rice flour, that is traditionally made when sending pregnant women home for a delivery, and some other occasions.

4461:

Lingerings of Light in a Dark Land: Being Researches into the Past History and Present Condition of the Syrian Church of Malabar

1275: 3865: 561:

or the "Owners of Five and a Half churches" a title reflective of the five churches owned by the Southist Community before the

801:

The Knanaya maintain two stone crosses exhibited at Kottayam Knanaya Valiyapally (St. Mary's Knanaya Church) inscribed in the

4251: 4204: 3942: 3848: 2774: 863:

which details the city of Cranganore, relations between the Church of the East and the St. Thomas Christians, the Patriarch

712: 1334: 1326: 832:

of St. Thomas built by Knai Thoma in Kodungallur was still standing and was currently in the possession of the Portuguese:

444: 4430:

Weil, Shalva (1982). "Symmetry between Christians and Jews in India: The Cananite Christians and Cochin Jews in Kerala".

1958: 1187:

from Kaduthuruthy Fr. Mathew Veticutel wrote a short history of the Malabar Church in Syriac, which is archived today as

1123: 1063:

minority that reside in the Southist churches of Diamper (Udayamperoor), Kaduthuruthy, and Kottayam. Do Couto's account:

797:

Stone crosses dated between the eighth and tenth century inscribed in Pahlavi and Syriac at Kottayam Knanaya Valiyapally.

725: 549:

Historically the Knanaya held the title of being the "protectors of seventeen castes", an authority given to them by the

293: 4122: 4047: 3963: 2293: 1674: 4375: 4305: 4185: 4146: 4094: 4028: 3894: 3873: 3818: 985:, as well as all other Syrian Christians he could find within the vicinity of Vadakkumkoor and fled to the region of 483:

as Thomas of Cana), an important figure in the Saint Thomas Christian tradition. The term is derived from Thomas'

1885:

Knanaya women historically wore gold earrings with balls and small raised heads, one inch in diameter, known as

4468: 4066: 1103:, was often at odds with the Portuguese prelates. Tensions further grew with the arrival of the Syrian Bishop 990: 289: 1021:

history and rights to defend themselves from local kings who by this point were infringing on their position.

1107:

in India in 1652 who claimed to have been ordained as the "Patriarch of the Whole of India and China" by the

1865:. Other bread-based foods and snacks favored by the Knanaya but consumed by the entire Kerala community are 1281: 1152: 686: 432: 417: 281: 4164: 3859: 1774:("Peace Blessing"), where they receive blessings from their family. This is believed to be a reference to 1092:

in 1599 which took place at Udiamperoor Knanaya Church. The synod led by the Portuguese Archbishop of Goa

1609:

or Pesaha bread is made with unleavened flour along with a sweet drink made of milk and jaggery known as

721: 1476:

Knanaya folk songs are considered ancient in origins and were first written down in the 17th century on

935:

After the battle, a portion of the community migrated to the interior of Kerala to the foothills of the

4550: 1758: 1464: 1209: 4478:

Winkworth, C.P.T (1929). "A New Interpretation of The Pahlavi Cross Inscriptions of Southern India".

1770:

Prior to entering the church for the wedding, the bride and groom greet their parents and elders for

978: 876: 1175: 641:

East Syriac Christian Settlements in Upper/Lower Mesopatamia (Left) and Persia/Central Asia (Right)

4555: 3914: 3804: 1577:

describes his wedding as including Kerala paraphernalia, while a Cochin Jewish folk song describes

629:

settlements in the area. The Saint Thomas Christians may have taken this trait from the Brahmins.

591: 377:, India. They are differentiated from another part of the community, known in this context as the 4545: 1605:

is practiced every Holy Thursday in the homes of the Knanaya. On the night of Holy Thursday, the

1318: 1193: 305: 4261:

Swiderski, Richard Michael (1988a). "Northists and Southists: A Folklore of Kerala Christians".

855:

Zacharias was the 14-year-old deacon of St. Kuriakose Church as well as the scribe and pupil of

1578: 1290: 1216:(Indian currency) to the delegation, whose journey to Rome began at his home in the village of 1108: 440: 370: 491:, meaning Canaanite. A translation of the epithet in reference to the community is found as “ 4241: 3838: 1477: 953: 828: 1641:, a canopy and temporary hall set up for the wedding. The uncles from each party exchange a 709:. The Knanaya invoke the plates as evidence of their descent from Thomas of Cana's mission. 892: 161: 8: 4078:

Kottayam Athirupatha Sathabdhi Smaranika: Sabha Saktheekaranam Knanaya Presthithadauthyam

1829:

in order to enjoy their return journey back home. Another miscellaneous tradition is the

1405: 1322: 1085: 875:

In the year 1456 the Knanaya Community approached the Kingdom of Vadakkumkoor to rebuild

824: 724:

of the ninth century made by the Syrian Christian priest Ittimani in 1601 as well as the

201: 1410:

Palm leaf manuscripts of Knanaya folk songs (Puthiamadathil Family Collection 1883/1884)

895:

records the reconstruction of Kaduthuruthy Church and includes the colophon date 1456.

4447: 4282: 1834: 1553: 1379:

A cultural difference between the Knanaya and other St. Thomas Christians was noted by

1273:

of the 17th century, both the Knanaya and Northist groups were internally divided into

1262: 1250: 1135: 920: 820: 739: 662: 658: 606: 268: 257: 4464: 4451: 4407: 4390: 4371: 4301: 4270: 4247: 4219: 4200: 4181: 4142: 4118: 4090: 4062: 4043: 4024: 4007: 3959: 3938: 3890: 3869: 3844: 3814: 1803: 1790: 1557: 1294: 1270: 1246: 1164: 1115: 1093: 1017: 965: 916: 646: 577:- Fr. Hyacinth Magistris (Letters to the Apostolic Commissary, November 6th, 16 58) 512:

The ultimate derivation of Thoma's epithet is not clear. It may refer to the land of

401: 397: 1261:

The Syrian Christians of Kerala were historically organized as a province under the

814:"My Lord Christ, have mercy upon Afras son of Chahar-bukht, the Syrian who cut this" 637: 4491: 4487: 4439: 4274: 4178:

Jornada of D. Alexis Menezes: A Portuguese Account of the Sixteenth Century Malabar

1897: 1698: 1565: 1380: 1310: 1302: 1266: 1160: 1156: 1089: 1001: 964:

In the year 1550, the Portuguese commander Francesco Silveira de Menesis aided the

908: 904: 802: 706: 690: 562: 550: 421: 389: 4420: 4295: 4136: 3953: 3884: 3808: 1945: 1779: 1678: 1205: 806: 521: 484: 347: 263: 4443: 1990: 1950: 1857:

is a white rice pudding prepared on the eve of a wedding for the ceremonies of

1059: 891:(entrance tower). The historical Knanaya folk song "Alappan Adiyil" written on 864: 856: 476: 425: 393: 101: 31: 3955:

South Asian Christian Diaspora: Invisible Diaspora in Europe and North America

1806:

on the couples' foreheads with a wet piece of palm leaf. Special seats called

1752: 1458: 1179:

A scanned image of Poothathil Itti Kuruvilla Tharakan's portrait, 18th century

509:

Knanaya resided - evidenced by the names such as Kinanparambu and Kinankunnu.

4529: 4394: 4132: 1994:

Caritas, a 635-bed hospital established and operated by the Knanaya community

1574: 1515: 1371:

and history P.M. Jussay notes the following about the cultural similarities:

1234: 1119: 986: 936: 763:

of India,suggesting historic cultural relations between the two communities.

698: 685:

Elements of Thomas of Cana's arrival feature in ancient songs as well as the

601: 496: 480: 81: 4411: 1050: 915:, a Chaldean bishop in India, recorded a battle the year before between the 1666: 1646: 1569: 944: 793: 505: 405: 366: 4368:

Glorious Heritage of India: Research Papers on History, Art, and Epigraphy

388:

The origins of the Knanaya community is traced back to the arrival of the

1870: 1799: 1716: 1423: 1367: 1338: 1337:. The following year, the Catholic Church established a Knanaya Catholic 1330: 1029: 912: 760: 754:(The Good Jerusalem) which states the migrants prayed at the tomb of the 743: 650: 413: 313: 1621: 867:, and Mar Yaqob of Cranganore whom he describes in the following quote: 649:

immigrant families, a bishop named Uraha Mar Yausef, and clergymen from

416:, India in the year AD 345. The communities arrival was recorded on the 4286: 4223: 4011: 1941: 1783: 997: 949: 940: 883:. In audience with the King of Vadakkumkoor, the Knanaya presented him 654: 4059:

The Babylonian origin of the Southists among the St. Thomas Christians

1932: 1159:), while the minority who remained with Archdeaon Thomas creating the 3830:"Noticias do Reyno do Malabar " Information of the Kingdom of Malabar 3763: 3761: 3759: 1314: 1104: 409: 378: 309: 121: 4278: 1483:

Puratana Pattukal: Ancient Songs of the Syrian Christians of Malabar

2673: 2671: 2669: 1866: 1850: 1582: 1552:

After the burning of Craganore in 1524 during a battle between the

1342: 1253:

sent a chaplain to minister specifically to the Knanaya Catholics.

1221: 1217: 363: 321: 4216:

The Rise and Decline of the Indian Church of the Thomas Christians

3756: 3524: 1525:(With silver sandals Chiriyanandan (Joseph Rabban) slowly walked) 1357: 2591: 2406: 2404: 2402: 1891: 1242: 1220:. From Neendoor the delegation took Poothathil's country boat to 1100: 957: 810:

presented at the International Congress of Orientalist (Oxford):

626: 625:, and it historically appears to have been in place in the early 463: 452: 448: 317: 241: 2939: 2937: 2666: 2627: 2557: 2555: 2553: 2551: 2549: 2547: 2545: 1802:, symbolizing purification and fertility. The mother traces the 4505: 3366: 3050: 3048: 2786: 2784: 2579: 2262: 1906: 513: 488: 467:

Icon of Mar Knai Thoma the Merchant by artist Rossitsa Antonova

374: 141: 3354: 2399: 2227: 2225: 2180: 2178: 2176: 4510: 4138:

A History of Christianity in India: The Beginnings to AD 1707

3123: 2934: 2542: 2336: 2312: 2117: 2115: 1775: 1661: 1593: 1298: 694: 622: 181: 61: 4515: 3676: 3674: 3672: 3670: 3594: 3592: 3579: 3577: 3575: 3560: 3281: 3279: 3045: 2924: 2922: 2920: 2918: 2916: 2914: 2781: 2692: 2690: 2688: 2686: 2567: 2491: 2416: 2212: 2210: 1004:

which are till this day exhibited at Kottayam Valiya Palli.

3378: 3332: 3330: 3182: 3180: 3077: 3075: 3035: 3033: 3031: 3029: 3027: 3000: 2796: 2656: 2654: 2639: 2615: 2530: 2508: 2506: 2467: 2443: 2237: 2222: 2173: 2102: 2100: 1709: 1416: 755: 517: 385:). There are about 300,000 Knanaya in India and elsewhere. 221: 3655: 3419: 3417: 2274: 2197: 2195: 2193: 2112: 2075: 2073: 2071: 2069: 424:

of India in the 16th century and was noted throughout the

3773: 3744: 3722: 3720: 3707: 3705: 3703: 3701: 3667: 3645: 3643: 3628: 3616: 3604: 3589: 3572: 3514: 3512: 3451: 3449: 3447: 3342: 3291: 3276: 3264: 3099: 2911: 2869: 2867: 2764: 2762: 2737: 2735: 2722: 2720: 2683: 2479: 2207: 2163: 2161: 2159: 2157: 2155: 2153: 2140: 2138: 2136: 2134: 2132: 2130: 1670: 487:

adjectival epithet K'nā'nāya in reference to the land of

4520: 4425:. Syrian Church Series. Vol. 12. Jyothi Book House. 3797:

Pesaha Celebration of Nasranis: A Sociocultural analysis

3434: 3432: 3327: 3216: 3192: 3177: 3150: 3111: 3087: 3072: 3060: 3024: 3012: 2990: 2988: 2973: 2901: 2899: 2815: 2813: 2811: 2747: 2707: 2705: 2651: 2603: 2503: 2433: 2431: 2387: 2377: 2375: 2324: 2097: 716:

Du Perron's Translation Mentioning Thomas of Cana (1758)

3997:. Calicut: Publication division, University of Calicut. 3461: 3414: 3390: 3167: 3165: 3140: 3138: 2886: 2884: 2882: 2190: 2066: 1673:, stating that because Eve walked with her feet to the 4389:. Syrian Church Series. Vol. 15. Anita Printers. 4243:

Cultural and Religious Heritage of India: Christianity

3732: 3717: 3698: 3686: 3640: 3548: 3536: 3509: 3497: 3485: 3473: 3444: 3315: 2864: 2837: 2759: 2732: 2717: 2518: 2150: 2127: 1058:

In 1611, chronicler and historian of Portuguese India

152: 3886:

Christianity in India: From Beginnings to the Present

3840:

Hindu-Christian Dialogue: Perspectives and Encounters

3429: 3402: 3303: 3252: 3240: 3228: 2985: 2961: 2949: 2896: 2808: 2702: 2428: 2372: 2360: 2085: 1183:

In the early 18th century (1720) the Syrian Jacobite

782:

Sixteenth Century Traditions of St. Thomas Christians

3204: 3162: 3135: 2879: 2825: 2455: 2348: 2854: 2852: 2300: 1512:"Ponnum methiyadimel melle natannan, Chiriyanandan, 1317:in 1887 by the Catholic Church. The now autonomous 907:officials took notice of it. A 1518 letter by the 431:Today, the majority of Knanaya are members of the 4089:. Oriental Institute of Religious Studies India. 1940:The Knanaya maintain a distinct round dance, the 4527: 4297:Blood Weddings: The Knanaya Christians of Kerala 4163:Palackal, Joseph J.; Simon, Felix, eds. (2015). 2849: 1521:Velli methiyadimel melle natannan, Chiriyanandan 1329:, distinct Knanaya-oriented diocese centered in 92: 4359:Antiquity and Identity of the Knanaya Community 3799:. Journal of Indo-Judaic studies. Vol. 13. 595:Thomas of Cana and the Knanaya depart for India 72: 4233:The Eastern Christian Churches: A Brief Survey 4037: 4001: 3767: 3530: 2943: 2597: 2585: 2561: 2497: 2422: 2342: 2268: 705:that the plates were taken to Portugal by the 520:. Alternatively it may be a corruption of the 4175: 4162: 4084: 4075: 4056: 3661: 2802: 2677: 2633: 2410: 2318: 2280: 2243: 1493:"Ponnum methiyadimel melle melle avan natannu 1347:Syro-Malabar Catholic Archeparchy of Kottayam 36:Knanaya of Chunkom in ceremonial dress (1924) 4239: 4218:. Oriental Institute for Religious Studies. 2216: 732: 495:” or “Thomas Canaanite Party” in Archbishop 4171:. Christian Musicological Society of India. 3951: 3803: 3360: 2773:sfn error: no target: CITEREFMundadan1970 ( 2485: 1498:Velli methiyadimel melle melle aval natannu 1233:In the late 19th century social changes in 1151:Parambil Chandy creating the basis for the 726:French Indologist Abraham Anquetil Duperron 681:Thomas of Cana Received by Cheraman Perumal 632: 112: 4521:Knanaya Catholic Congress of North America 4458: 4321: 4293: 4260: 3882: 3861:The Encyclopedia of Christianity: Volume 5 3794: 3566: 3384: 3372: 3348: 3336: 3222: 3129: 3105: 3006: 2928: 2645: 2621: 2609: 2536: 2473: 2449: 2393: 2330: 2231: 2201: 2121: 2106: 1697: 1633:Othukalyanam or Betrothal customs include 1404: 669:states the following about the division: 30: 4486:(119). Oxford University Press: 237–255. 4477: 4356: 4112: 3952:Jacobsen, Knut A.; Raj, Selva J. (2008). 3857: 3827: 3810:The Church of the East: A Concise History 3423: 3396: 2790: 2573: 2184: 2079: 939:and founded the settlement of Chunkom in 586: 570:found in many Northist churches as well: 286:Malankara Jacobite Syrian Orthodox Church 232: 192: 4240:Sharma, Suresh K.; Sharma, Usha (2004). 4230: 4213: 4194: 3913:(PhD). Hebrew University. Archived from 3321: 3297: 3285: 3270: 2843: 2768: 2437: 2091: 1989: 1957:In the 17th century, the Knanaya priest 1931: 1845:The Knanaya make several special foods. 1778:receiving her father's blessings in the 1625:Knanaya Female Vethanmudi (Royal Crowns) 1620: 1592: 1502:(With silver sandals she slowly walked) 1356: 1174: 1049: 792: 711: 676: 636: 609:wrote the following about the division: 590: 462: 132: 4418: 4401: 4384: 4365: 3903: 3779: 3750: 3738: 3726: 3711: 3692: 3680: 3649: 3634: 3622: 3610: 3598: 3583: 3503: 3491: 3479: 3467: 3455: 3309: 3258: 3246: 3234: 3198: 3186: 3081: 3066: 3054: 3039: 3018: 2994: 2979: 2967: 2955: 2873: 2819: 2753: 2741: 2726: 2711: 2660: 2512: 2381: 2366: 2354: 1535:Historically a class of bards known as 1530: 1313:and would be elevated to the status of 1249:sent chaplains to Chicago; in 1983 the 1144:Seconda Speditione All' Indie Orientale 1079: 898: 172: 52: 4528: 4404:Knanite Community: History and Culture 3992: 3979: 3836: 3554: 3542: 3518: 3438: 3408: 2905: 2890: 2696: 2461: 1880: 1703:Knanaya priests chant the "Bar Mariam" 1588: 1495:(With golden sandals he slowly walked) 667:Oxford History of the Christian Church 212: 4131: 3932: 3813:. London-New York: Routledge-Curzon. 3210: 3171: 3156: 3144: 3117: 3093: 2831: 2524: 2306: 1972: 1616: 1192:Apostle, Thomas of Cana, and bishops 1170: 544: 4429: 4324:"Oral Text: A South Indian Instance" 4322:Swiderski, Richard Michael (1988c). 4294:Swiderski, Richard Michael (1988b). 4103: 4018: 4004:Marganitha Kynanaitha: Knanaya Pearl 3980:Joseph, T.K. (1928). "Thomas Cana". 3935:An Album of Dated Syriac Manuscripts 2858: 2167: 2144: 1833:("The Way", referring to the way of 1514:(With golden sandals Chiriyanandan ( 1335:Syriac Orthodox Patriarch of Antioch 1327:Malankara Syriac Knanaya Archdiocese 396:(Knāi Thoma) who led a migration of 42:Regions with significant populations 4406:. Vol. 17. Jyothi Book House. 4387:Crown, Veil, Cross: Marriage Rights 3889:. Oxford: Oxford University Press. 2044:Homes for the Mentally Retarded - 7 1959:Anjilimoottil Itty Thommen Kathanar 1488:Knanaya "Kuli Pattu" or Bath Song: 1289:faction became affiliated with the 1124:Anjilimoottil Itty Thommen Kathanar 1028:In 1603-1604 Portuguese Archbishop 838:Amario Jesuitico, cod. 28, ff.34-38 766: 294:Pentecostal Saint Thomas Christians 13: 4480:The Journal of Theological Studies 4080:. Catholic Mission Press Kottayam. 3843:. Motilal Banarsidass Publishers. 2249: 1547: 455:, Illinois, in the United States. 14: 4572: 4499: 4432:Contributions to Indian Sociology 4199:. Pontifical Oriental Institute. 4061:. Pontifical Oriental Institute. 1909:embroidered with design, and the 1645:, or water bowl, for rinsing and 1361:Knanaya wedding, mid-20th century 516:or more specifically the town of 1311:East Syriac liturgical tradition 1309:faction continued following the 1303:West Syriac liturgical tradition 1267:East Syriac liturgical tradition 961:known to mold "famous pottery". 617:" - Dr. Placid J Podipara (1971) 234: 214: 194: 174: 154: 134: 114: 94: 74: 54: 4541:History of Christianity in Asia 4087:Sources of the Syro Malabar Law 4038:Kochadampallil, Mathew (2019). 4002:Karukaparambil, George (2005). 3788: 2286: 2026:Multi-Health Workers School - 1 1985: 1507:Cochin Jewish procession song: 943:. Chunkom was developed into a 788: 557:The Knanaya were also known as 354:(Canaanite)) also known as the 4561:Groups claiming Jewish descent 4536:Christian communities of India 4337:(1–2): 129–133. Archived from 4141:. Cambridge University Press. 4040:Southist Vicariate of Kottayam 3907:Jewish Malayalam Women's Songs 3904:Gamliel, Ophira (April 2009). 3883:Frykenberg, Robert E. (2008). 3807:; Winkler, Dietmar W. (2003). 1333:which reports directly to the 1122:notes that the Knanaya priest 1016:In 1602 Portuguese priest Fr. 566:where not many Knanaya lived. 541:or Northists in this context. 532:The Knanaya are also known as 290:Syro-Malankara Catholic Church 1: 4361:. Knanaya Clergy Association. 4169:Encyclopedia of Syriac Chants 4085:Kollaparambil, Jacob (2015). 4076:Kollaparambil, Jacob (2012). 4057:Kollaparambil, Jacob (1992). 2060: 2005:Higher Secondary Schools - 10 1601:The tradition of Passover or 1391: 1228: 720:Translations of the existing 4492:10.1093/jts/os-XXX.April.237 4459:Whitehouse, Richard (1873). 4176:Malekandathil, Pius (2003). 3832:. National Library of Paris. 2029:Industrial Trade Schools - 1 1153:Syro-Malabar Catholic Church 687:Thomas of Cana copper plates 493:Parcialidad de Thome Cananeo 458: 418:Thomas of Cana copper plates 282:Syro-Malabar Catholic Church 262:Liturgical and Traditional: 7: 3988:. The British Indian Press. 3795:Alumkalnal, Sunish (2013). 1873:, Avalosunda, and Churutt. 1821:After the reception is the 1581:dressed and groomed like a 1256: 1069:Decadas da Asia. Decada XII 10: 4577: 4444:10.1177/006996678201600202 4165:"Bar maryam (Son of Mary)" 3828:Cariattil, Joseph (1792). 2047:Homes for the Disabled - 4 2032:Poly-technical schools - 1 2014:Lower Primary Schools - 55 2011:Upper Primary Schools - 18 1922:Njettum Valum Ittu Kettuka 1352: 1321:would become known as the 989:where he eventually built 701:notes in his 1604 account 581: 4357:Thodathil, James (2001). 4231:Roberson, Ronald (1999). 4214:Podipara, Placid (1979). 4195:Podipara, Placid (1971). 4113:Narayanan, M.G.S (2018). 3858:Fahlbusch, Ernst (2008). 3662:Palackal & Simon 2015 1794:groom's mother leads the 1764: 1751: 1746: 1742: 1725: 1715: 1708: 1696: 1691: 1470: 1457: 1452: 1448: 1432: 1422: 1415: 1403: 1398: 1285:(Jacobite) factions. The 733:Jewish-Christian ancestry 304: 299: 279: 274: 256: 251: 231: 211: 191: 171: 151: 131: 111: 91: 71: 51: 46: 41: 29: 4463:. Kessinger Publishing. 4235:. Orientalia Christiana. 4197:The Varthamanappusthakam 2217:Sharma & Sharma 2004 1927: 1568:; the Knanaya perform a 1054:Historian Diogo do Couto 979:Kaduthuruthy St. Mary's 954:Tamil Dynasty of Madurai 877:Kaduthuruthy St. Mary's 821:Saint Thomas the Apostle 633:Thomas of Cana's arrival 4511:Archdiocese of Kottayam 4419:Vellian, Jacob (1986). 4402:Vellian, Jacob (2001). 4385:Vellian, Jacob (1990). 4370:. Agam Kala Prakashan. 4246:. Mittal Publications. 3933:Hatch, William (2012). 3837:Coward, Harold (1993). 3361:Jacobsen & Raj 2008 2486:Baum & Winkler 2003 2035:Industrial Schools - 39 2023:College of Pharmacy - 1 1840: 1319:Eastern Catholic Church 1194:Mar Sabor and Mar Proth 861:Vatican Syrian Codex 22 665:centuries earlier. The 422:Portuguese colonization 306:Saint Thomas Christians 16:Endogamous ethnic group 4366:Trivedi, S.D. (2010). 4263:Asian Folklore Studies 4006:. Deepika Book House. 3993:Jussay, P. M. (2005). 3958:. Ashgate Publishing. 2041:Homes for the Aged - 6 1995: 1937: 1626: 1598: 1528: 1505: 1389: 1377: 1362: 1291:Syriac Orthodox Church 1180: 1148: 1109:Syriac Orthodox Church 1073: 1055: 1048: 1039: 1014: 929: 873: 853: 851:British Museum Library 841: 816: 798: 786: 717: 682: 675: 642: 619: 607:Dr. Placid J. Podipara 596: 587:Origins and traditions 579: 475:derives from the name 468: 441:Syrian Orthodox Church 412:Persia to the city of 371:Saint Thomas Christian 4422:Symposium on Knanites 4042:. Media House Delhi. 4019:King, Daniel (2018). 3937:. Gorgias Press LLC. 3375:, pp. 84–85, 87. 3057:, pp. ii, 22–25. 2020:School of Nursing - 2 1993: 1935: 1901:. This comprises the 1624: 1596: 1509: 1490: 1478:palm leaf manuscripts 1385: 1373: 1360: 1178: 1140: 1065: 1053: 1044: 1035: 1010: 998:Kingdom of Thekkumkur 950:Kingdom of Travancore 925: 869: 845: 834: 812: 796: 778: 715: 680: 671: 640: 611: 594: 572: 466: 426:European colonial era 300:Related ethnic groups 4180:. LRC Publications. 4108:. Jyothi Book House. 3982:The Indian Antiquary 2294:"Kunnacherry-family" 2017:Nursery Schools - 80 1597:Pesaha Appam and Pal 1531:Songs of Hindu bards 1460:"Knanaya Folk Songs" 1399:"Knanaya Folk Songs" 1381:Dr. Joseph Cariattil 1080:Later Portuguese era 991:Mulanthuruthy Church 899:Early Portuguese era 893:palm-leaf manuscript 722:Kollam Syrian Plates 437:Kottayam Archeparchy 162:United Arab Emirates 4300:. Madras: New Era. 4104:Luke, P.U. (1911). 4023:. Routledge Press. 3768:Karukaparambil 2005 3531:Karukaparambil 2005 3363:, pp. 202–207. 3159:, pp. 320–321. 3132:, pp. 367–378. 3120:, pp. 316–317. 3096:, pp. 208–214. 2944:Karukaparambil 2005 2699:, pp. 118–128. 2636:, pp. 148–149. 2600:, pp. 460–461. 2598:Karukaparambil 2005 2586:Kochadampallil 2019 2576:, pp. 111–112. 2562:Karukaparambil 2005 2498:Karukaparambil 2005 2423:Kochadampallil 2019 2343:Karukaparambil 2005 2269:Kochadampallil 2019 2187:, pp. 302–303. 2170:, pp. 663–679. 2147:, pp. 175–196. 1936:Knanaya Margam Kali 1881:Dress and ornaments 1589:Passover traditions 1323:Syro-Malabar Church 1247:particular churches 1210:Thomman Paremmakkal 1084:After the death of 905:Portuguese colonial 756:Jewish Prophet Ezra 524:term for merchant ( 445:Knanaya Archdiocese 433:Syro-Malabar Church 288:Minorities include 26: 4115:Perumals of Kerala 3995:The Jews of Kerala 3770:, p. 582-583. 3533:, p. 427-436. 2803:Kollaparambil 2012 2793:, p. 237-244. 2680:, p. 110-125. 2678:Kollaparambil 1992 2634:Kollaparambil 2015 2411:Malekandathil 2003 2319:Kollaparambil 1992 2281:Kollaparambil 1992 2244:Kollaparambil 1992 1996: 1973:Funeral traditions 1938: 1835:Thomas the Apostle 1627: 1617:Wedding traditions 1599: 1554:Zamorin of Calicut 1363: 1263:Church of the East 1251:Bishop of Kottayam 1181: 1171:Later Colonial era 1056: 921:Zamorin of Calicut 857:Mar Yaqob of India 799: 740:Church of the East 718: 683: 663:Thomas the Apostle 659:Church of the East 643: 597: 545:Other designations 469: 269:Suriyani Malayalam 260:: local languages 24: 4551:Knanaya Community 4271:Nanzan University 4253:978-81-7099-959-1 4206:978-81-2645-152-4 3944:978-1-4632-3315-0 3850:978-81-208-1158-4 3753:, pp. 28–29. 3683:, pp. 36–37. 3637:, pp. 33–35. 3625:, pp. 34–35. 3613:, pp. 33–34. 3601:, pp. 32–33. 3586:, pp. 25–38. 3569:, pp. 57–71. 3387:, pp. 87–88. 3084:, pp. 32–33. 3069:, pp. 25–27. 3009:, pp. 83–84. 2663:, pp. 54–55. 2648:, pp. 66–67. 2624:, pp. 63–64. 2588:, pp. 24–32. 2539:, pp. 74–76. 2527:, pp. 42–43. 2515:, pp. 25–26. 2476:, pp. 73–74. 2452:, pp. 76–80. 2413:, pp. 19–20. 2271:, pp. 33–34. 2234:, pp. 55–56. 2124:, pp. 65–66. 2008:High Schools - 20 1804:sign of the cross 1791:wedding reception 1768: 1767: 1675:Tree of Knowledge 1558:Kingdom of Cochin 1474: 1473: 1295:Oriental Orthodox 1271:Coonan Cross Oath 1165:Oriental Orthodox 1116:Coonan Cross Oath 1101:Archdeacon Thomas 1094:Aleixo de Menezes 1018:Antonio de Gouvea 917:Kingdom of Cochin 784:(Mundadan, 1970) 744:Arabian Sea trade 402:Syriac Christians 398:Jewish-Christians 327: 326: 4568: 4495: 4474: 4455: 4426: 4415: 4398: 4381: 4362: 4353: 4351: 4349: 4343: 4328: 4318: 4316: 4314: 4290: 4257: 4236: 4227: 4210: 4191: 4172: 4159: 4157: 4155: 4128: 4109: 4100: 4081: 4072: 4053: 4034: 4021:The Syriac World 4015: 3998: 3989: 3976: 3974: 3972: 3948: 3929: 3927: 3925: 3920:on 26 March 2017 3919: 3912: 3900: 3879: 3854: 3833: 3824: 3800: 3783: 3782:, p. 40-42. 3777: 3771: 3765: 3754: 3748: 3742: 3736: 3730: 3724: 3715: 3709: 3696: 3690: 3684: 3678: 3665: 3659: 3653: 3647: 3638: 3632: 3626: 3620: 3614: 3608: 3602: 3596: 3587: 3581: 3570: 3564: 3558: 3552: 3546: 3540: 3534: 3528: 3522: 3516: 3507: 3501: 3495: 3489: 3483: 3477: 3471: 3465: 3459: 3453: 3442: 3436: 3427: 3421: 3412: 3406: 3400: 3394: 3388: 3382: 3376: 3370: 3364: 3358: 3352: 3346: 3340: 3334: 3325: 3319: 3313: 3307: 3301: 3300:, p. 41-75. 3295: 3289: 3288:, p. 40-41. 3283: 3274: 3273:, p. 15-18. 3268: 3262: 3256: 3250: 3244: 3238: 3232: 3226: 3220: 3214: 3208: 3202: 3201:, p. 35-36. 3196: 3190: 3189:, p. 29-31. 3184: 3175: 3169: 3160: 3154: 3148: 3142: 3133: 3127: 3121: 3115: 3109: 3103: 3097: 3091: 3085: 3079: 3070: 3064: 3058: 3052: 3043: 3042:, p. 18-19. 3037: 3022: 3021:, p. 21-22. 3016: 3010: 3004: 2998: 2992: 2983: 2982:, p. 18-25. 2977: 2971: 2965: 2959: 2953: 2947: 2941: 2932: 2926: 2909: 2903: 2894: 2888: 2877: 2871: 2862: 2856: 2847: 2841: 2835: 2829: 2823: 2817: 2806: 2800: 2794: 2788: 2779: 2778: 2766: 2757: 2756:, p. 18-20. 2751: 2745: 2739: 2730: 2724: 2715: 2709: 2700: 2694: 2681: 2675: 2664: 2658: 2649: 2643: 2637: 2631: 2625: 2619: 2613: 2607: 2601: 2595: 2589: 2583: 2577: 2571: 2565: 2559: 2540: 2534: 2528: 2522: 2516: 2510: 2501: 2495: 2489: 2483: 2477: 2471: 2465: 2459: 2453: 2447: 2441: 2435: 2426: 2420: 2414: 2408: 2397: 2391: 2385: 2379: 2370: 2364: 2358: 2352: 2346: 2340: 2334: 2328: 2322: 2321:, pp. 1–20. 2316: 2310: 2304: 2298: 2297: 2290: 2284: 2278: 2272: 2266: 2260: 2255:Ros, Francisco, 2253: 2247: 2241: 2235: 2229: 2220: 2214: 2205: 2199: 2188: 2182: 2171: 2165: 2148: 2142: 2125: 2119: 2110: 2104: 2095: 2089: 2083: 2077: 1859:Chandam Charthal 1847:Pidiyum Kozhiyum 1755: 1737: 1736: 1732: 1701: 1689: 1688: 1677:and plucked its 1654:Chandam Charthal 1518:) slowly walked) 1461: 1444: 1443: 1439: 1408: 1396: 1395: 1297:church based in 1269:. Following the 1161:Malankara Church 1157:Eastern Catholic 1090:Synod of Diamper 966:King of Cochin's 767:Two-wives legend 707:Franciscan Order 691:Cheraman Perumal 647:Jewish-Christian 563:Synod of Diamper 551:Cheraman Perumal 369:found among the 345: 344: 343: 342: 340: 244: 240: 238: 237: 224: 220: 218: 217: 204: 200: 198: 197: 184: 180: 178: 177: 164: 160: 158: 157: 144: 140: 138: 137: 124: 120: 118: 117: 104: 100: 98: 97: 84: 80: 78: 77: 64: 60: 58: 57: 34: 27: 23: 4576: 4575: 4571: 4570: 4569: 4567: 4566: 4565: 4556:Malayali people 4526: 4525: 4502: 4471: 4378: 4347: 4345: 4344:on 27 July 2014 4341: 4326: 4312: 4310: 4308: 4279:10.2307/1178253 4254: 4207: 4188: 4153: 4151: 4149: 4125: 4117:. Cosmo Books. 4097: 4069: 4050: 4031: 3970: 3968: 3966: 3945: 3923: 3921: 3917: 3910: 3897: 3876: 3868:. p. 286. 3851: 3821: 3791: 3786: 3778: 3774: 3766: 3757: 3749: 3745: 3737: 3733: 3725: 3718: 3710: 3699: 3691: 3687: 3679: 3668: 3660: 3656: 3648: 3641: 3633: 3629: 3621: 3617: 3609: 3605: 3597: 3590: 3582: 3573: 3567:Alumkalnal 2013 3565: 3561: 3553: 3549: 3541: 3537: 3529: 3525: 3517: 3510: 3502: 3498: 3490: 3486: 3478: 3474: 3470:, pp. 390. 3466: 3462: 3454: 3445: 3437: 3430: 3422: 3415: 3411:, pp. 118. 3407: 3403: 3395: 3391: 3385:Swiderski 1988a 3383: 3379: 3373:Swiderski 1988a 3371: 3367: 3359: 3355: 3349:Swiderski 1988b 3347: 3343: 3337:Swiderski 1988a 3335: 3328: 3320: 3316: 3308: 3304: 3296: 3292: 3284: 3277: 3269: 3265: 3257: 3253: 3245: 3241: 3233: 3229: 3223:Swiderski 1988a 3221: 3217: 3213:, pp. 325. 3209: 3205: 3197: 3193: 3185: 3178: 3174:, pp. 322. 3170: 3163: 3155: 3151: 3147:, pp. 319. 3143: 3136: 3130:Frykenberg 2008 3128: 3124: 3116: 3112: 3108:, pp. 367. 3106:Frykenberg 2008 3104: 3100: 3092: 3088: 3080: 3073: 3065: 3061: 3053: 3046: 3038: 3025: 3017: 3013: 3007:Swiderski 1988a 3005: 3001: 2993: 2986: 2978: 2974: 2966: 2962: 2954: 2950: 2942: 2935: 2929:Whitehouse 1873 2927: 2912: 2904: 2897: 2889: 2880: 2872: 2865: 2857: 2850: 2842: 2838: 2830: 2826: 2818: 2809: 2801: 2797: 2789: 2782: 2772: 2767: 2760: 2752: 2748: 2740: 2733: 2729:, pp. 377. 2725: 2718: 2710: 2703: 2695: 2684: 2676: 2667: 2659: 2652: 2646:Swiderski 1988b 2644: 2640: 2632: 2628: 2622:Swiderski 1988b 2620: 2616: 2610:Swiderski 1988b 2608: 2604: 2596: 2592: 2584: 2580: 2572: 2568: 2560: 2543: 2537:Swiderski 1988a 2535: 2531: 2523: 2519: 2511: 2504: 2496: 2492: 2484: 2480: 2474:Swiderski 1988a 2472: 2468: 2460: 2456: 2450:Swiderski 1988a 2448: 2444: 2436: 2429: 2421: 2417: 2409: 2400: 2394:Swiderski 1988a 2392: 2388: 2380: 2373: 2365: 2361: 2353: 2349: 2341: 2337: 2331:Swiderski 1988a 2329: 2325: 2317: 2313: 2305: 2301: 2292: 2291: 2287: 2279: 2275: 2267: 2263: 2254: 2250: 2242: 2238: 2232:Swiderski 1988b 2230: 2223: 2215: 2208: 2202:Swiderski 1988a 2200: 2191: 2183: 2174: 2166: 2151: 2143: 2128: 2122:Swiderski 1988b 2120: 2113: 2109:, pp. 113. 2107:Frykenberg 2008 2105: 2098: 2090: 2086: 2078: 2067: 2063: 1988: 1975: 1946:Twelve Apostles 1930: 1883: 1843: 1816:Kacha Thazhukal 1780:Book of Genesis 1753: 1734: 1730: 1729: 1704: 1679:forbidden fruit 1619: 1591: 1550: 1548:Folk traditions 1533: 1527: 1524: 1519: 1513: 1504: 1501: 1496: 1494: 1459: 1441: 1437: 1436: 1411: 1394: 1355: 1345:, known as the 1279:(Catholic) and 1259: 1231: 1206:Ousep Cariattil 1173: 1136:Parambil Chandy 1082: 1002:Persian Crosses 901: 825:Saint Kuriakose 791: 769: 752:Nallor Orosilam 735: 635: 589: 584: 559:Ancharapallikar 547: 461: 383:Vaddakkumbhagar 338: 335: 334: 333: 235: 233: 215: 213: 195: 193: 175: 173: 155: 153: 135: 133: 115: 113: 95: 93: 75: 73: 55: 53: 37: 22: 17: 12: 11: 5: 4574: 4564: 4563: 4558: 4553: 4548: 4546:Kerala society 4543: 4538: 4524: 4523: 4518: 4516:Knanaya Region 4513: 4508: 4501: 4500:External links 4498: 4497: 4496: 4475: 4469: 4456: 4438:(2): 175–196. 4427: 4416: 4399: 4382: 4376: 4363: 4354: 4331:Oral Tradition 4319: 4306: 4291: 4258: 4252: 4237: 4228: 4211: 4205: 4192: 4186: 4173: 4160: 4147: 4133:Neill, Stephen 4129: 4124:978-8193368329 4123: 4110: 4101: 4095: 4082: 4073: 4067: 4054: 4049:978-9387298668 4048: 4035: 4029: 4016: 3999: 3990: 3977: 3965:978-0754662617 3964: 3949: 3943: 3930: 3901: 3895: 3880: 3874: 3855: 3849: 3834: 3825: 3819: 3801: 3790: 3787: 3785: 3784: 3772: 3755: 3743: 3731: 3716: 3697: 3685: 3666: 3654: 3639: 3627: 3615: 3603: 3588: 3571: 3559: 3557:, p. 125. 3547: 3545:, p. 124. 3535: 3523: 3521:, p. 121. 3508: 3496: 3494:, pp. 80. 3484: 3482:, pp. 56. 3472: 3460: 3443: 3441:, p. 119. 3428: 3424:Cariattil 1792 3413: 3401: 3399:, pp. 46. 3397:Thodathil 2001 3389: 3377: 3365: 3353: 3351:, p. 169. 3341: 3326: 3314: 3302: 3290: 3275: 3263: 3251: 3239: 3227: 3215: 3203: 3191: 3176: 3161: 3149: 3134: 3122: 3110: 3098: 3086: 3071: 3059: 3044: 3023: 3011: 2999: 2984: 2972: 2960: 2948: 2946:, p. 150. 2933: 2931:, p. 125. 2910: 2908:, p. 123. 2895: 2878: 2876:, p. 2-3. 2863: 2848: 2836: 2834:, p. 226. 2824: 2807: 2795: 2791:Winkworth 1929 2780: 2758: 2746: 2744:, p. 0-1. 2731: 2716: 2714:, pp. 90. 2701: 2682: 2665: 2650: 2638: 2626: 2614: 2602: 2590: 2578: 2574:Thodathil 2001 2566: 2564:, p. 497. 2541: 2529: 2517: 2502: 2500:, pp. 60. 2490: 2478: 2466: 2454: 2442: 2427: 2425:, pp. 34. 2415: 2398: 2386: 2371: 2359: 2347: 2345:, p. 470. 2335: 2323: 2311: 2299: 2285: 2273: 2261: 2248: 2236: 2221: 2206: 2189: 2185:Narayanan 2018 2172: 2149: 2126: 2111: 2096: 2084: 2082:, p. 286. 2080:Fahlbusch 2008 2064: 2062: 2059: 2058: 2057: 2056:Publishers - 2 2054: 2053:Orphanages - 6 2051: 2048: 2045: 2042: 2039: 2036: 2033: 2030: 2027: 2024: 2021: 2018: 2015: 2012: 2009: 2006: 2003: 1987: 1984: 1974: 1971: 1951:Acts of Thomas 1929: 1926: 1882: 1879: 1863:Mylanchi Ideel 1842: 1839: 1812:Vazhu Pidutham 1766: 1765: 1762: 1761: 1749: 1748: 1744: 1743: 1740: 1739: 1727: 1723: 1722: 1721:Paraliturgical 1719: 1713: 1712: 1706: 1705: 1702: 1694: 1693: 1658:Mylanchi Ideel 1618: 1615: 1590: 1587: 1549: 1546: 1532: 1529: 1510: 1491: 1472: 1471: 1468: 1467: 1455: 1454: 1450: 1449: 1446: 1445: 1434: 1430: 1429: 1428:Cultural Music 1426: 1420: 1419: 1413: 1412: 1409: 1401: 1400: 1393: 1390: 1354: 1351: 1301:following the 1265:following the 1258: 1255: 1230: 1227: 1172: 1169: 1081: 1078: 1060:Diogo de Couto 983:(Great Church) 900: 897: 881:(Great Church) 865:Yahballaha III 849:MS. ADD. 9853. 790: 787: 768: 765: 746:with Kerala. 734: 731: 634: 631: 602:Chera Empire's 588: 585: 583: 580: 546: 543: 460: 457: 394:Thomas of Cana 325: 324: 302: 301: 297: 296: 280:Predominantly 277: 276: 272: 271: 254: 253: 249: 248: 245: 229: 228: 225: 209: 208: 205: 189: 188: 185: 169: 168: 165: 149: 148: 145: 129: 128: 125: 109: 108: 105: 102:United Kingdom 89: 88: 85: 69: 68: 65: 49: 48: 44: 43: 39: 38: 35: 20: 15: 9: 6: 4: 3: 2: 4573: 4562: 4559: 4557: 4554: 4552: 4549: 4547: 4544: 4542: 4539: 4537: 4534: 4533: 4531: 4522: 4519: 4517: 4514: 4512: 4509: 4507: 4504: 4503: 4493: 4489: 4485: 4481: 4476: 4472: 4466: 4462: 4457: 4453: 4449: 4445: 4441: 4437: 4433: 4428: 4424: 4423: 4417: 4413: 4409: 4405: 4400: 4396: 4392: 4388: 4383: 4379: 4377:9788173200953 4373: 4369: 4364: 4360: 4355: 4340: 4336: 4332: 4325: 4320: 4309: 4307:9780836424546 4303: 4299: 4298: 4292: 4288: 4284: 4280: 4276: 4272: 4268: 4264: 4259: 4255: 4249: 4245: 4244: 4238: 4234: 4229: 4225: 4221: 4217: 4212: 4208: 4202: 4198: 4193: 4189: 4187:81-88979-00-7 4183: 4179: 4174: 4170: 4166: 4161: 4150: 4148:0-521-54885-3 4144: 4140: 4139: 4134: 4130: 4126: 4120: 4116: 4111: 4107: 4106:Ancient Songs 4102: 4098: 4096:9789382762287 4092: 4088: 4083: 4079: 4074: 4070: 4064: 4060: 4055: 4051: 4045: 4041: 4036: 4032: 4030:9781138899018 4026: 4022: 4017: 4013: 4009: 4005: 4000: 3996: 3991: 3987: 3983: 3978: 3967: 3961: 3957: 3956: 3950: 3946: 3940: 3936: 3931: 3916: 3909: 3908: 3902: 3898: 3896:9780198263777 3892: 3888: 3887: 3881: 3877: 3875:9780802824172 3871: 3867: 3863: 3862: 3856: 3852: 3846: 3842: 3841: 3835: 3831: 3826: 3822: 3820:9781134430192 3816: 3812: 3811: 3806: 3805:Baum, Wilhelm 3802: 3798: 3793: 3792: 3781: 3776: 3769: 3764: 3762: 3760: 3752: 3747: 3741:, p. 29. 3740: 3735: 3729:, p. 28. 3728: 3723: 3721: 3714:, p. 30. 3713: 3708: 3706: 3704: 3702: 3695:, p. 38. 3694: 3689: 3682: 3677: 3675: 3673: 3671: 3663: 3658: 3652:, p. 35. 3651: 3646: 3644: 3636: 3631: 3624: 3619: 3612: 3607: 3600: 3595: 3593: 3585: 3580: 3578: 3576: 3568: 3563: 3556: 3551: 3544: 3539: 3532: 3527: 3520: 3515: 3513: 3506:, p. 32. 3505: 3500: 3493: 3488: 3481: 3476: 3469: 3464: 3458:, p. 31. 3457: 3452: 3450: 3448: 3440: 3435: 3433: 3426:, p. 39. 3425: 3420: 3418: 3410: 3405: 3398: 3393: 3386: 3381: 3374: 3369: 3362: 3357: 3350: 3345: 3339:, p. 87. 3338: 3333: 3331: 3324:, p. 65. 3323: 3322:Podipara 1971 3318: 3312:, p. 50. 3311: 3306: 3299: 3298:Podipara 1971 3294: 3287: 3286:Podipara 1971 3282: 3280: 3272: 3271:Podipara 1971 3267: 3261:, p. 44. 3260: 3255: 3249:, p. 43. 3248: 3243: 3237:, p. 42. 3236: 3231: 3225:, p. 86. 3224: 3219: 3212: 3207: 3200: 3195: 3188: 3183: 3181: 3173: 3168: 3166: 3158: 3153: 3146: 3141: 3139: 3131: 3126: 3119: 3114: 3107: 3102: 3095: 3090: 3083: 3078: 3076: 3068: 3063: 3056: 3051: 3049: 3041: 3036: 3034: 3032: 3030: 3028: 3020: 3015: 3008: 3003: 2997:, p. 11. 2996: 2991: 2989: 2981: 2976: 2970:, p. 71. 2969: 2964: 2958:, p. 70. 2957: 2952: 2945: 2940: 2938: 2930: 2925: 2923: 2921: 2919: 2917: 2915: 2907: 2902: 2900: 2893:, p. 30. 2892: 2887: 2885: 2883: 2875: 2870: 2868: 2860: 2855: 2853: 2846:, p. 15. 2845: 2844:Podipara 1979 2840: 2833: 2828: 2822:, p. 22. 2821: 2816: 2814: 2812: 2805:, p. 48. 2804: 2799: 2792: 2787: 2785: 2776: 2771:, p. 97. 2770: 2769:Mundadan 1970 2765: 2763: 2755: 2750: 2743: 2738: 2736: 2728: 2723: 2721: 2713: 2708: 2706: 2698: 2693: 2691: 2689: 2687: 2679: 2674: 2672: 2670: 2662: 2657: 2655: 2647: 2642: 2635: 2630: 2623: 2618: 2612:, p. 52. 2611: 2606: 2599: 2594: 2587: 2582: 2575: 2570: 2563: 2558: 2556: 2554: 2552: 2550: 2548: 2546: 2538: 2533: 2526: 2521: 2514: 2509: 2507: 2499: 2494: 2488:, p. 53. 2487: 2482: 2475: 2470: 2464:, p. 19. 2463: 2458: 2451: 2446: 2439: 2438:Podipara 1971 2434: 2432: 2424: 2419: 2412: 2407: 2405: 2403: 2396:, p. 77. 2395: 2390: 2384:, p. 36. 2383: 2378: 2376: 2369:, p. 15. 2368: 2363: 2356: 2351: 2344: 2339: 2333:, p. 73. 2332: 2327: 2320: 2315: 2309:, p. 42. 2308: 2303: 2295: 2289: 2282: 2277: 2270: 2265: 2258: 2257:MS. ADD. 9853 2252: 2246:, p. 85. 2245: 2240: 2233: 2228: 2226: 2219:, p. 12. 2218: 2213: 2211: 2204:, p. 83. 2203: 2198: 2196: 2194: 2186: 2181: 2179: 2177: 2169: 2164: 2162: 2160: 2158: 2156: 2154: 2146: 2141: 2139: 2137: 2135: 2133: 2131: 2123: 2118: 2116: 2108: 2103: 2101: 2094:, p. 21. 2093: 2092:Roberson 1999 2088: 2081: 2076: 2074: 2072: 2070: 2065: 2055: 2052: 2049: 2046: 2043: 2040: 2038:Hospitals - 6 2037: 2034: 2031: 2028: 2025: 2022: 2019: 2016: 2013: 2010: 2007: 2004: 2001: 2000: 1999: 1992: 1983: 1981: 1970: 1968: 1964: 1963:Ancient Songs 1960: 1955: 1953: 1952: 1947: 1943: 1934: 1925: 1923: 1918: 1916: 1912: 1908: 1904: 1900: 1899: 1894: 1893: 1888: 1887:Mekkamothiram 1878: 1874: 1872: 1868: 1864: 1860: 1856: 1852: 1848: 1838: 1836: 1832: 1828: 1824: 1819: 1817: 1813: 1809: 1805: 1801: 1797: 1796:Nellum Neerum 1792: 1787: 1785: 1781: 1777: 1773: 1763: 1760: 1756: 1750: 1745: 1741: 1728: 1724: 1720: 1718: 1714: 1711: 1707: 1700: 1695: 1690: 1687: 1685: 1680: 1676: 1672: 1668: 1663: 1659: 1655: 1650: 1648: 1644: 1640: 1636: 1631: 1623: 1614: 1612: 1608: 1604: 1595: 1586: 1584: 1580: 1576: 1571: 1567: 1562: 1559: 1555: 1545: 1543: 1538: 1526: 1522: 1517: 1516:Joseph Rabban 1508: 1503: 1499: 1489: 1486: 1484: 1479: 1469: 1466: 1462: 1456: 1451: 1447: 1435: 1431: 1427: 1425: 1421: 1418: 1414: 1407: 1402: 1397: 1388: 1384: 1382: 1376: 1372: 1369: 1359: 1350: 1348: 1344: 1340: 1336: 1332: 1328: 1324: 1320: 1316: 1312: 1308: 1304: 1300: 1296: 1292: 1288: 1284: 1283: 1278: 1277: 1272: 1268: 1264: 1254: 1252: 1248: 1244: 1239: 1236: 1235:British India 1226: 1223: 1219: 1215: 1211: 1207: 1203: 1197: 1195: 1190: 1186: 1177: 1168: 1166: 1162: 1158: 1154: 1147: 1145: 1139: 1137: 1132: 1128: 1125: 1121: 1120:Stephen Neill 1117: 1112: 1110: 1106: 1105:Mor Ahatallah 1102: 1097: 1095: 1091: 1087: 1077: 1072: 1070: 1064: 1061: 1052: 1047: 1043: 1038: 1034: 1031: 1026: 1022: 1019: 1013: 1009: 1005: 1003: 999: 994: 992: 988: 987:Mulanthuruthy 984: 982: 976: 972: 967: 962: 959: 955: 951: 946: 945:customs house 942: 938: 937:Western Ghats 933: 928: 924: 922: 918: 914: 910: 906: 896: 894: 890: 886: 882: 880: 872: 868: 866: 862: 858: 852: 850: 844: 840: 839: 833: 830: 826: 822: 815: 811: 808: 804: 795: 785: 783: 777: 773: 764: 762: 757: 753: 747: 745: 741: 730: 727: 723: 714: 710: 708: 704: 703:M.S. ADD 9853 700: 696: 692: 688: 679: 674: 670: 668: 664: 660: 656: 653:to settle in 652: 648: 639: 630: 628: 624: 618: 616: 610: 608: 603: 593: 578: 575: 571: 567: 564: 560: 555: 552: 542: 540: 539:Vadakumbhagar 535: 530: 527: 523: 519: 515: 510: 507: 502: 501:MS. ADD. 9853 498: 497:Franciso Ros' 494: 490: 486: 482: 478: 474: 465: 456: 454: 451:, Texas, and 450: 446: 442: 438: 434: 429: 427: 423: 419: 415: 411: 407: 403: 399: 395: 391: 386: 384: 380: 376: 373:community of 372: 368: 365: 361: 357: 353: 349: 341: 332: 323: 319: 315: 311: 307: 303: 298: 295: 291: 287: 283: 278: 273: 270: 266: 265: 259: 255: 250: 246: 243: 230: 226: 223: 210: 206: 203: 190: 186: 183: 170: 166: 163: 150: 146: 143: 130: 126: 123: 110: 106: 103: 90: 86: 83: 82:United States 70: 66: 63: 50: 45: 40: 33: 28: 19: 4483: 4479: 4460: 4435: 4431: 4421: 4403: 4386: 4367: 4358: 4346:. Retrieved 4339:the original 4334: 4330: 4311:. Retrieved 4296: 4266: 4262: 4242: 4232: 4215: 4196: 4177: 4168: 4152:. Retrieved 4137: 4114: 4105: 4086: 4077: 4058: 4039: 4020: 4003: 3994: 3985: 3981: 3971:11 September 3969:. Retrieved 3954: 3934: 3922:. Retrieved 3915:the original 3906: 3885: 3860: 3839: 3829: 3809: 3796: 3789:Bibliography 3780:Vellian 2001 3775: 3751:Vellian 1990 3746: 3739:Vellian 1990 3734: 3727:Vellian 1990 3712:Vellian 1990 3693:Vellian 1990 3688: 3681:Vellian 1990 3657: 3650:Vellian 1990 3635:Vellian 1990 3630: 3623:Vellian 1990 3618: 3611:Vellian 1990 3606: 3599:Vellian 1990 3584:Vellian 1990 3562: 3550: 3538: 3526: 3504:Vellian 1990 3499: 3492:Gamliel 2009 3487: 3480:Vellian 2001 3475: 3468:Gamliel 2009 3463: 3456:Vellian 1990 3404: 3392: 3380: 3368: 3356: 3344: 3317: 3310:Vellian 1990 3305: 3293: 3266: 3259:Vellian 1986 3254: 3247:Vellian 1986 3242: 3235:Vellian 1986 3230: 3218: 3206: 3199:Vellian 1986 3194: 3187:Vellian 1986 3152: 3125: 3113: 3101: 3089: 3082:Vellian 1986 3067:Vellian 1986 3062: 3055:Vellian 1986 3040:Vellian 1986 3019:Vellian 1986 3014: 3002: 2995:Vellian 1986 2980:Vellian 1986 2975: 2968:Trivedi 2010 2963: 2956:Trivedi 2010 2951: 2874:Vellian 1986 2839: 2827: 2820:Vellian 1986 2798: 2754:Vellian 1986 2749: 2742:Vellian 1986 2727:Gamliel 2009 2712:Gamliel 2009 2661:Vellian 1986 2641: 2629: 2617: 2605: 2593: 2581: 2569: 2532: 2520: 2513:Vellian 1990 2493: 2481: 2469: 2457: 2445: 2440:, p. 2. 2418: 2389: 2382:Vellian 2001 2367:Vellian 2001 2362: 2357:, p. 2. 2355:Vellian 2001 2350: 2338: 2326: 2314: 2302: 2288: 2283:, p. 1. 2276: 2264: 2256: 2251: 2239: 2087: 2050:Hostels - 18 2002:Colleges - 4 1997: 1986:Institutions 1979: 1976: 1966: 1962: 1956: 1949: 1939: 1921: 1919: 1914: 1910: 1902: 1898:Chatta Mundu 1896: 1890: 1886: 1884: 1875: 1862: 1858: 1854: 1844: 1830: 1826: 1823:Adachu Thura 1822: 1820: 1815: 1811: 1807: 1795: 1788: 1771: 1769: 1754:"Bar Mariam" 1692:"Bar Mariam" 1683: 1667:original sin 1657: 1653: 1651: 1647:hand washing 1642: 1638: 1634: 1632: 1628: 1610: 1607:Pesaha Appam 1606: 1602: 1600: 1570:circle dance 1563: 1551: 1541: 1536: 1534: 1520: 1511: 1506: 1497: 1492: 1487: 1482: 1475: 1386: 1378: 1374: 1364: 1306: 1286: 1280: 1274: 1260: 1240: 1232: 1213: 1201: 1198: 1188: 1184: 1182: 1149: 1143: 1141: 1133: 1129: 1113: 1098: 1083: 1074: 1068: 1066: 1057: 1045: 1040: 1036: 1027: 1023: 1015: 1011: 1006: 995: 981:Valiya Palli 980: 974: 970: 963: 956:. The local 934: 930: 926: 902: 888: 884: 879:Valiya Palli 878: 874: 870: 860: 854: 848: 846: 842: 837: 835: 817: 813: 800: 789:Medieval era 781: 779: 774: 770: 751: 748: 736: 719: 702: 684: 672: 666: 644: 620: 614: 612: 598: 576: 573: 568: 558: 556: 548: 538: 534:Tekkumbhagar 533: 531: 525: 511: 506:Kaduthuruthy 500: 492: 472: 470: 430: 408:province of 406:Mesopotamian 387: 382: 367:ethnic group 360:Tekkumbhagar 359: 355: 351: 330: 328: 261: 21:Ethnic group 18: 4506:Knanayology 3555:Jussay 2005 3543:Jussay 2005 3519:Jussay 2005 3439:Jussay 2005 3409:Jussay 2005 2906:Jussay 2005 2891:Jussay 2005 2697:Jussay 2005 2462:Coward 1993 1913:dress. 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