Description of the St. Thomas or Syrian Christians—Their Priests—Means of bringing them back to the right way—Their antiquity, and history.
The Christian world in general, and you especially who write Church histories, take great interest in the progress of Christianity among the heathen through the efforts of Gospel preachers: it will therefore be not inappropriate in the present epistle to give you a veracious account of the St. Thomas’ Christians,* such as I have been enabled to gather partly from personal enquiry and partly from their own writings, leaving out of sight the narratives of other persons.
To have a clear notion of the people in question, you must understand that all the Christians in Malabar are divisible into three classes: viz., the Europeans, the principal of whom are the Portuguese, the English, and the Dutch; the Topasses, who spring from mixed races of whites and Indians; and the native Christians of unmixed race. These last are again divided into the new Christians, consisting mostly of converts from the low castes, made by the Portuguese priests after their arrival in this country, and known by the names of Cascargas, Mocquas, Quilon Karas, &c.; and the old Christians, called Christians of St. Thomas, of whom it is my purpose here to speak.* We must first notice their different appellations; for they are sometimes called St. Thomas’ Christians, and sometimes Syrian Christians. The former name is derived without doubt from the Apostle St. Thomas, who is said to have preached the Gospel in these parts; a tale, in my opinion, not to be scoffed at, seeing that it is asserted in the traditions of the old Christians both of Malabar and of Coromandel, which agree in indicating a certain spot where he preached. These people are also frequently called Syrians, because for several centuries before the arrival of the Portuguese their Churches have existed under the Government of Syrian Bishops who have been sent out up to the present time; and they make use of the Syriac version of the Bible.
Among these St. Thomas’ Christians may be distinguished, on the one hand, those who have remained constant to their first faith, and on the other hand the Apostates, not few in number, who have embraced the doctrines of Rome. The Papists call the first class schismatics, and place them in the same category with the Christians of the Greek Church: but we might with much more justice apply that term to the second class, who have abandoned the faith of their fathers.
The St. Thomas’ Christians living along the mountain range, have many Churches there: but of these several were seized by the Roman Catholics in the time of the Portuguese, and in some the service is performed by Syrians and Papists indifferently, not a little to the grief of the former, who are scandalized at the multiplicity of images introduced by their rivals. Of this feeling I was myself a witness at Tekkenkoer, where on my entrance into the sacred edifice, the Bishop then in residence gave vent to his abhorrence of them. They resemble the other inhabitants of Malabar in costume, but wear more clothing. A veil or cloth is often worn above the forehead, wound round the hair. Their dwellings are separate from those of the other inhabitants, consisting of hamlets or villages in which they live together, the houses being small and mean. It seems that they keep very strict genealogical records, and they will neither marry nor in any way intermingle with the new low caste Christians, being themselves mostly Castade Nairos, that is, nobility of the Nair caste, in token of which they generally carry a sword in the hand, as a mark of dignity.
Their priests or teachers mostly wear white linen trousers hanging wide over the knee, and over them an ample robe of white linen or some other material, descending to the knees. On their heads they generally wear a black cap shaped like a sugar loaf. The neck is adorned with a rosary of white coral, and in the hand they carry a painted cane, much longer than our walking sticks. Like the heathen, they generally go barefoot, knowing nothing of shoes and stockings. They are uncultivated and ignorant of the manners of society, being in this respect inferior to the Topass priests who have become accustomed to Europeans, and know something of the acts of courtesy.
Besides their priests, the St. Thomas’ Christians have Bishops, who exercise supreme jurisdiction over their churches. At present there are two, Mar Gabriel and Mar Thomas, who do not agree well together, as each of them, especially the latter, claims authority over the other. Mar Gabriel, a white man, and sent hither from Bagdad, is aged and venerable in appearance, and dresses nearly in the same fashion as the Jewish priests of old, wearing a cap fashioned like a turban, and a long white beard. He is courteous and God-fearing, and not at all addicted to extravagant pomp. Round his neck he wears a golden crucifix. He lives with the utmost sobriety, abstaining from all animal food. His house, rather a large one for the habits of the Malabar people, is situated on a hill in the kingdom of Tekkenkoer. He holds the Nestorian doctrine respecting the union of the two natures in our Saviour’s person. Mar Thomas, the other Bishop, is a native of Malabar. He is a black man, dull and slow of understanding. He lives in great state; and when he came into the city to visit the Commandant, he was attended by a number of soldiers bearing swords and shields, in imitation of the Princes of Malabar. He wears on his head a silken cowl, embroidered with crosses, in form much resembling that of the Carmelites. He is a weak-minded rhodomontader, and boasted greatly to us of being an Eutychian in his creed, accusing the rival Bishop of heresy. According to his own account, he has forty-five churches under his own authority; the remainder adhering to Bishop Gabriel. And thus we see that these St. Thomas’ christians are divided into two parties: a circumstance of which the Romish priests do not fail to take advantage.
A closer Examination of these people will convince us that they are christians rather in name than in reality. The Priests themselves are stolid and ignorant, most of them unable to read more than certain formularies setting forth their times of prayer and other duties. Nor can any correct account be given at the present day, of their confession of faith, their services being a medley, partly borrowed from the heathens among whom they live, and whose fellow country-men they are; partly from the Papists, to whom very many of them have gone over, and with whom they have several churches in common; and partly from the Greek or Syrian christians, by whose Bishops they are governed, and whose opinions they adopt. I have witnessed their celebration of the Lord’s Supper. The consecration was performed in the native language, by a priest before the altar, with a number of ceremonies, in this respect resembling the Romish mass; but in essentials they are orthodox, as they do not allow that the bread is changed with the body of the Lord, and affirm that it is broken only in remembrance of His death. They likewise give the cup to the laity, though their method of distributing the elements differs slightly from ours, the Priest taking the bread and dipping it into the wine, and then placing the pieces in the mouths of the Communicants one after the other. They receive kneeling, with napkins round their necks.
It would not be impracticable to bring over these people into the right way by suitable measures. But this is not a work to be accomplished by a Chaplain whose duties are assigned to the town of Cochin; for these people dwell in the mountains and are rarely seen except when they come in to procure necessaries. A knowledge of the Malabar language, the only one they speak, would also be indispensable, and this language is very difficult, and requires a man’s entire devotion to it, having a great abundance of words and letters, of the latter no less than fifty-one. It is moreover divided into three dialects; the Tamil, which is the easiest, and is spoken in Ceylon and Coromandel; the common Malabar, spoken in these parts, and the mish, the language of the learned, in which the Brahmins write the mysteries of their religion.
Should the East India Company at any time seriously undertake the conversion of these peoples it would be requisite to send out two or three young students of Divinity, well instructed in the Syriac tongue, to reside among them, having with them interpreters, through whom they might acquire an adequate knowledge of the native language and be enabled to use it in their preaching. There should also be a seminary at Ceylon for the instruction of native youths, and their training as preachers. It need not be supposed that the people would be averse to such a measure; for besides the claim it would give them to the Company’s protection, they shew their favorable disposition even now, by offering their children to be educated by us. This I know from my own experience. When I had discussed the principal doctrines of our Faith with the Bishop of whom I spoke before, he was so much pleased that he wished to entrust me on the spot with two youths to be brought up in accordance with those doctrines. Some of these Christians, when they visit Cochin, offer me their customary salutations with every appearance of esteem. Perhaps too, the Company’s interests might really be furthered by the course suggested; seeing that these people, besides being numerous, are generally speaking of a martial turn; not to mention that the principal pepper merchants who supply the Company, are to be found among them.
It will not be useless, nor will you take it amiss, if I include in this letter a somewhat remarkable account of the origin and spread of Christianity in Malabar, which has been sent me by Bishop Mar Gabriel, written in the Syriac language. The title runs as follows:—“The antiquity of the Syrian Christians, and Historical events relating to them.”
“Fifty-two years after the birth of the Messiah, the holy Apostle Thomas arrived at Maliapore on the coast of Coromandel, preaching the Gospel and founding Churches there. Passing from thence to Malabar, the holy man landed on the island of Maliankarre, (situated between Cranganore and Paroe), preached and taught, and built churches in that island, and likewise at Cottacay, Repolym, Gokkomangalam, Pernetta, and Tiroeusngotta; and having finished his work in these parts and ordained two priests, returned to the land of the Pandies (as the natives of Coromandel are called) to teach the people there. But whilst he was thus occupied, the Apostle was pierced by the Heathens with spears, and thus ended his life. In the course of a few years all the priests in Hindostan and Malabar, died; and many years afterwards, a Tovenaar called Mamukawasser, an enemy to the christian faith, arrived at Maliapore, performing many miracles to hinder its progress. And many of the principal Christians giving heed to him, forsook Christianity and followed this false teacher Mamukawasser. In those days certain persons came from Hindowy or Hindostan, who were not disposed to abandon the people of Malabar, and who allied themselves with the believers, that is, the Christians, who had remained constant, in number about 160 families or tribes. These men taught for many years in Malabar, but there were few among them who had knowledge, because they were destitute of pastors; and therefore most of them ended in becoming heathens, and had all things in common with the other heathens. This caused a second apostacy; so that out of the 160 families, 96 adopted the heathen superstitions, 64 only adhering to the true faith. Now in those days there appeared a vision to an Archpriest, at Oerghai, in consequence whereof certain merchants were sent from Jerusalem by command of the Catholic authorities in the East, to see whether there were here any Nazarenes or Christians. These persons have arrived here with ships, joined all the Christians from Maliankarre, as far as Tierowangotta, treated them as brothers and strengthened them in the faith; and having taken leave of the 64 families, set sail and returned to Jerusalem, and related to the Catholics in that place their adventures in Malabar. After this, several priests, students, and Christian women and children came hither from Bagdad, Nineveh, and Jerusalem, by order of the Catholic Archpriest at Oerghai, arriving in the year of the Messiah 745, in company with the merchant Thomas: and having made acquaintance with the 64 families, they became united and lived in concord one with another. At this time the famous Emperor Cheram Peroumal was reigning over the whole of Malabar. To him the new comers went, and when they informed him of the cause of their arrival, the King was well pleased, and gave them pieces of ground in the territory of Cranganore to build Churches and shops upon, that they might pursue their trades, at the same time he granted the Christians royal marks of honour, and permission to carry on their trade throughout the whole country so long as the sun and moon should shine, as may be seen to this day in their documents written upon copper plates. In consequence of this, the Christians possess in the territory of Cranganore East, West, North and South, several churches, besides 472 shops and dwelling houses built round them; and they lived in peace and unity for several years. In this period, by order of the Catholic Patriarch of the East, many great teachers arrived in Malabar, from Bagdad, Nineveh, Jerusalem and several other places, who assumed authority over the Christians of the country. This state of things lasted until a separation took place among the Christians of Cranganore, in the year of our Lord 823, and then Mar Saboor, Mar Botoe, and Seboor Isso, came to Quilon as teachers. They went to visit the King Sjak Rawiosti, with presents, and built Churches and shops at Quilon. In these and similar ways, the chief pastors came, teaching and instructing the people of Malabar. In the year 1500, when the Portuguese first appeared in Malabar, where they afterwards obtained a footing, there came, by order of the Catholic Patriarch, four teachers, by name Mar Mardina, Mar Jacob, Mar Thoma, and Jene Allay, who governed the christians and built many churches. After the death of these four teachers, another, called Mar Abraham came to Malabar, about the year 1550, whereupon the Portuguese passed a decree that henceforth no Catholic teachers should come thither, and placed guards everywhere to seize and put to death all who should attempt it. Mar Abraham was captured, but escaped through God’s mercy, and continued to teach for many years, and built several churches; after which, he went the way of all flesh. After that time the road was closed to the Syrian priests, and the christians experienced a want of pastors; which the Portuguese perceiving, a Vicegerent and Bishop called Alexio, came to the city of Cochin in the name of, and with authority from the Pope of Rome. This Bishop took a great deal of trouble to bring the Syrian Christians into subjection, and seeing no chance of effecting his object, the Portuguese gave to the King of Cochin 30,000 ducats, and with the help of His Highness persecuted the Christians who dwelt in his dominions, for three whole years. The Christians then, unable to endure the persecution longer, submitted to the Bishop, and thus became reconciled with the Portuguese. Shortly afterwards the Syrian manners and customs underwent a change: the priests were forbidden to marry; and for about 55 years the Syrians followed the same customs as the Portuguese. In the meantime a priest called Mar Matti came to Maliapore sent by the Catholic Patriarch. The Portuguese apprehended him and brought him into the city, and afterwards dragged him to the harbour and cast him into the water. On hearing this, the Christians of Malabar assembled in the church of Mar Tancheri, took counsel together, bound themselves by oath, and thus threw off the Portuguese yoke from their necks; having first written and signed a letter declaring that from that time forward and for ever, they would have nothing more to do, for good or evil, with the Portuguese. Meanwhile the Portuguese Bishop went to Cranganore, wrote secretly to the Cassanarios and Christians, and sent messengers with presents consisting of fine silk stuffs, gold ornaments and jewels; and those who were allured by these things and also by fair words and promises, went over secretly to that Bishop. The Portuguese and those who belonged to their party, filled the hands of the Prince in whose country the Syrian Christians dwelt, with gifts and materially injured the latter by sundry vexations, confiscations and deeds of violence. And in the days of this persecution, the upright, God-fearing, justice-loving, and peaceable Dutch were sent to Malabar by the inspiration of Almighty God and by order of the East India Company, under the command of the noble Lord Admiral Ryklop van Goens, and like as the heathen were driven out of the land of Isso Biranon Kinan [Canaan?] so have they driven the worse than heathen Portuguese out of Cochin and other cities and fortresses of Malabar; and through Divine Providence the Syrian christians have been from that time forward protected and defended from them, and their pastors have again visited this country without let or hindrance. In the beginning of the year 1700, the Bishop Mar Symons, sent by the Catholic Patriarch of the East, arrived in India, being appointed to Malabar. This man gave notice of his intended arrival by letters to the Syrian Christians, which happening to fall into the hands of the Carmelites and Jesuits, they accordingly placed sentinels everywhere, captured the Bishop, and led him prisoner to Pondicherry where they kept him in irons. After him, in the year 1705, the chief teacher, Mar Gabriel, came to this land; and since that time most of the Syrians have adopted the Church customs of the Portuguese, subjecting themselves to several ceremonies, and condemning the marriage of the Priests; and that out of the 64 churches, twenty have remained on the side of the Carmelites, and 44 on that of the Syrians: but as we enjoy the favour of the Lord Commandant, we hope that all this will be restored to the old footing, and this is what we now humbly pray of his Excellency and his Council, trusting that they will not turn away their face from us. And therefore we pray God to spare them in good health and all welfare, and to give them blessing and prosperity.”
FOOTNOTES
Nestorian patriarch, and several of his Bishops expired in the prisons of the holy office. The flock, without a shepherd, was assaulted by the power of the Portuguese, the arts of the Jesuits, and the zeal of Alexis de Menesez, archbishop of Goa, in his personal visitation of the coast of Malabar. The synod of Diamper, at which he presided, consummated the pious work of the reunion, and rigorously imposed the doctrine and discipline of the Roman Church, without forgetting auricular confession, the strongest engine of ecclesiastical torture. The memory of Theodore and Nestorius was condemned, and Malabar was reduced under the dominion of the Pope, of the Primate, and of the Jesuits, who invaded the see of Angamala or Cranganore. Sixty years of servitude and hypocrisy were patiently endured; but as soon as the Portuguese Empire was shaken by the courage and industry of the Dutch, the Nestorians asserted with vigour and effect the religion of their fathers. The Jesuits were incapable of defending the power which they had abused: the arms of forty thousand Christians were pointed against their falling tyrants; and the Indian Archdeacon assumed the character of Bishop, till a fresh supply of episcopal gifts and Syriac missionaries could be obtained from the patriarch of Babylon."
For further information on the subject of the Syrian Christians, see La Chroze Ceristianisme des Indes, and Geddes’s Church History of Malabar. H. D.