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RE: St.Thomas in India Fables -Continued

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Review of Book Published by Muziris Heritage Preservation Forum

Express News Service , The New Indian Express
Posted on Sep 05, 2011 at 11:33am IST

KOCHI: Muziris, Attimariyude Reethisasthram is a collection of studies by eminent historians, archaeology experts and academics on the importance of archaeological excavations and findings to put the history of an ancient civilization and a nation in the right perspective on the basis of the excavated materials.

The studies have been compiled and published by the Muziris Paithruka Parirakshana Vedi in the light of the controversies surrounding certain conclusions being reached by those who are engeged in the excavations in Pattanam.�� Distinguished scholar in Harappan Studies Michel Danino sets the mood of the whole exercise and highlights the need for reaching unbiased conclusions through is� column Digging into the Human Mind.

‘’While a search for identity is a legitimate one, it should not be based on jiongoism or regional nationalism,’’� says Danino. Objectivity should be the cardinal principle which should guide archaeologists and historians to arrive at conclusions based on the unearthed findings.

St Thomas Hoax with its Historical Roots in the larger context of Dravidian Faultline by Rajiv Malhotra and Aravindan Neelakandan, the Cultural Ecology of Periyar by C I Issac, The Royal and The Sacred at Vanchi by Sekkizhar, Cheraman Perumal Naayanaar and the works of the Sangam period by Ulloor S Parameswara Iyer, Vanchi Pattanam by Prof Elamkulam Kunjan Pillai, the historical importance of the Perumal regime by E M S Namboodiripad, Trade Teams by K K Pillai, Nataraja in Murals of Thiruvanchikulam by Dr C Sivaramamurti, Metal Images from Thiruvanchikulam by R Vasudeva Puduval, Architecture of Thiruvanchikulam and Stone Sculptures by H Sarkar, Marketing Archaeology at Pattanam by Prof P Rajendran, Sahyasanuvil Oru Rajadhani by M Raman Nampoothiry, Muziris - A Mystery Yet to be Unearthed by P K Gopi are among the studies which find a place in the collection.

The viewpoints by journalist P Rajan, art historian M G Sashibhushan and academic N M Namboodiri highlight the need for tracing the great civilizations of antiquity in a disinterested manner.The objective threadbare discussions across the academic circles should help in confirming on the basis of incontrovertible evidence the exact site of Muziris. The essays edited by C I Isaac, Velayudhan Panikkassery and Satheeschandran Koodathil should put the excavations and the inferences on the right path of genuine research.

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Pattanam excavations unearth hidden agenda to establish ideology over archaeology

Archaeological excavations in India are conducted by either the central or state departments of the Archaeological Survey of India or by a joint University team. Conclusions are never drawn before excavations.Instead systematic reports are prepared and published. Clarifications, approvals and compliments given by scholars are never published as an academic license or as a mask to hide the inexperience and disqualification of the excavator as in the case of P.J.Cherian (Pattanam Excavations -2008 Published by KCHR, Thiruvananthapuram)

P.J.Cherian took his PhD in Modern History on the theme-Communist Agitations in Vayalar Punnapra Area of South Kerala. He was in the teaching faculty in history department of Union Christian College, Aluva in Ernakulam district of Kerala. He took an interest in archaeology due to directions given by United Board for Christian Higher Education in Asia (UBCHEA) with head quarters in New York as reported by Express News Service on 17-02-2011.

As a discipline, archaeology today is different from what it was at the time of Mortimer Wheeler. It is a highly interdisciplinary research involving geomorphology, Palaeoclimatology, Palaeontology, Palaeohydraulics, Archaeozoology, palaeobotany, Archaeochemistry and Palaeoanthropology. Cherian has neither explored nor excavated an archaeological site or published research articles or books on archaeology. When an individual with neither field experience nor published articles and books on archaeology takes a 200 crore project- Muziris Heritage Project- under the Kerala Council for Historical Research (henceforth KCHR)– it raises serious concern. Further there are no archaeologists in the consultant panel of Pattanam excavations. The consultant panel includes modern historians such asDr. K.N.Panikkar, Dr. K.N.Ganesh, Dr. Rajan Gurukkal, Dr. K.K.N.Kurup, Dr. Michel Tharakan, Dr. Raghava Varrier who are well known left ideologues. Even Well known historians such as Prof. M.G.S.Narayanan who was former Chairman of ICHR was excluded from the panel.The Archaeological Survey of India was not invited to supervise the excavations. Although Dr. Nambirajan of ASI, Kerala circle has been included in the list he kept himself away from the course of excavations for reasons best known to him which he declines to reveal for professional integrity. The professionals and organisations involved with Pattanam excavations are foreign institutions and functionaries

P.J.Cherian himself reveals that he came across Pattanam from documents of a Portuguese missionary Bishop Francisco Ros S. (1603-1604) translated by Jacob Kollapparambil and published in 1986 from Kottayam (P.J.Cherian 2008-Muziris Heritage Project and Archaeological Research at Pattanam-An Overview. Paper Presented at International Seminar on Muziris Heritage Project, Thiruvananthapuram)

The site is located on the west coast of Kerala along the Periyar river system in Ernakulam district. Hydraulic factors play the key role in any research on Pattanam . But the Institute of Marine archaeology, Institute of Oceanography and National institute of hydrology have been kept away by KCHR and P.J.Cherian . It seems to be out of fear and apprehensions that digging and disclosure of antiquities shall not take the path they want if such major institutions are involved.

Now the archaeological site at Pattanam has been made part of Harappan Urbanism in par with Mohenjo Daro, Lothal, Harappa and Dholavira as part of a wider agenda. Malayala Manorama, the largest circulated Malayalam daily has published a book on Lost Civilizations (Tell Me Why-Lost Civilizations August 2011 Page 73). Pattanam has been put in the section on Harappan Civilization and is stated to be 3000 years old. This cannot have been executed without the support and guidance of P.J.Cherian. What does Pattanam provides to be considered in par with Harappan Civilization? Does it show urban remains, fortifications, residential complexes, streets, drains, sewerages, ware houses, or any such structural remains? The answer is NO. The investigation takes us to the biggest sabotage story in archaeological research in India.

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Muziris: Dr. Nagaswamy nails false propaganda on St. Thomas – Media Reports

Posted on August 8, 2011 by IS| Comments Off

“When looking at the literature on the life of St. Thomas, it is not mentioned anywhere that he came to India.” – Dr. R. Nagaswamy

Thiruvananthapuram: The effort made by some interested quarters to link theMuziris excavations with the visit of St. Thomas Apostle has been criticised by eminent archaeologist and former director of the Tamil Nadu Archaeological Survey of India, R. Nagaswamy.

“When looking at the literature on the life of St. Thomas, it is not mentioned anywhere that he came to India. It is only a myth, which has now been connected with the excavations at Pattanam, nearKodungalloor,” the former visiting professor of Jawaharlal Nehru University told Express.

In fact, the ancient Muziris port must have been located in Kodungalloor and not in Pattanam because all major ports in ancient times were situated at rivermouths. And so it is safe to assume that Muziris was at Kodungalloor, where the river joins the sea.

He felt there was a hidden agenda by certain sections to propagate the idea that Muziris was connected to Pattanam, where St. Thomas is believed to have landed, and not with Kodungalloor.

Myth cannot be called history. Connecting myth with history could only create confusion and distort history, he said. “There is no substantial evidence to say that Pattanam is connected with Muziris. How was this conclusion reached? Those who claim to have found materials to connect Pattanam with Muziris have forgotten that these materials were also found in the eastern and the western costs of the country,” said Nagaswamy. – Express Buzz & IBNLive, Thiruvananthapuram, August 7, 2011

♦ Include St. Thomas Church in Muziris says Bishop Dr. Joseph Karikkassery

Paravoor: St Thomas Church in Maliankara which was constructed as a historical monument of the visit of St Thomas Apostle, one of the twelve disciples of Jesus Christ, who landed in Maliankara in AD 52, should be included in the Muziris Heritage Project, urged Kottapuram Bishop Dr. Joseph Karikkassery.

Bishop Karikkassery visited the church in Maliankara, the monument constructed to perpetuate the visit of the apostle.

St Thomas is believed to have disembarked from a trading vessel at Kodungalloor Maliankara and baptised several people in various parts of the country. Cardinal Tisserant representing the Holy See, had installed the historical monument at St Thomas Church in Maliankara.

Bishop Karikkassery was accompanied by Diocese Chancellor Fr. Nixon Kattassery and Procurator Fr. Tegy Thanippilly. They were received by Fr. Joshy Muttickal and Fr. Shyjan Panackal at the church. – Express Buzz, Paravoor, April 21, 2011

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P.J.Cherian declares Pattanam St' Thomas Site

Holy Apostolic Catholic Assyrian Church of the East The Official News Site of the Holy Apostolic Catholic Assyrian Church of the East

ANCIENT TEXTS GET DIGITAL TOUCH

Posted on 05 March 2011. Tags: Catholic Church, Central European University in Budapest, Kashkol, Kerala Council of Historical Research, Mar Aprem Mooken,Metropolitan Abdisho Bar Brikha, St. Ephrem Ecumenical Research Institute

An attempt to trace and preserve documents pertaining to St. Thomas Christians in Kerala received a boost when some ancient texts were digitized.
“This historic achievement would help establish the Syrian Christians link with Saint Thomas the Apostle,” said Metropolitan Mar Aprem Mooken of Church of East, a day after 180 rare documents were digitized. The metropolitan heads the St. Ephrem Ecumenical Research Institute in Kerala which has undertaken the project in collaboration with the state’s communist government and the Central European University in Budapest.
The project aims to catalogue and digitize the documents related to Christians who trace their faith to the apostle, Bishop Mooken said. It wants to find out the roots of religious practices among these Christians who are now scattered in many denominations, including the Catholic Church, the bishop said. These Christians believe the saint came to Kerala in 52 AD and preached the gospel before his death in neighboring Tamil Nadu state 20 years later.
The digitized documents were in Bishop Mooken’s possession. One of them was a facsimile edition of the canon law practiced by St. Thomas Christians. Its original had disappeared seven centuries ago, Bishop Mooken said.
Metropolitan Abdisho Bar Brikha of Nisibis and Armenia, a province of the Church of the East, compiled the canon in his own hand in 1291. Istva Prczel of the Budapest university edited the revived text.
Bishop Mooken, 70, said the research center has received another 200 documents from various sources that it plans to digitize soon. He said Syrian Christians lost vital clues about their culture and heritage when the Portuguese missioners burnt large volumes of their literature in 1599.
St. Thomas Christians had for centuries followed the Eastern rites and liturgy which brought them in conflict with the Portuguese missioners. The Portuguese wanted to ensure the dominance of Latin liturgy over St. Thomas Christians, he explained.
Another retrieved document is Kashkol, a breviary-prayer book, that “miraculously survived destruction by the Portuguese inquisitors,” the prelate said.
P.J. Cherian, who heads the Kerala Council of Historical Research, said the facsimile edition of religious texts of St. Thomas Christians is a “turning point” in history. Recent excavations in Kerala have found evidence of a port city that existed more than 2,000 years at a place where Saint Thomas is believed to have landed. Preserving the lost documents would shed new light on the cultural heritage of people of Kerala.
Source: ucanews.com

United Board For Christian Higher Education in Asia Launches P.J.Cherian at Pattanam

P.J.Cherian has been launched by UBCHEA-Media report

Director of the Pattanam excavations P.J.Cherian turned to archaeology fromModern history after receiving inspiration from the United Board for Christian Higher Education in Asia (UBCHEA) based in NewYork. (Express News Service 17-02-2011) The Union Christian College at Aluva in Ernakulam district of Kerala where Cherian was in the teaching faculty, is an alumni of the UBCHEA.P.J.Cherian has neither excavated archaeological sites nor written works on archaeology either as article or book.The idea is clear. Excavate Pattanam and identify it as a Biblical site

Dr. T.M.Thomas Issac, former CPM minister Collaborates with Church for Pattanam

Let Dr. T.M.Thomas Issac, former CPM minister Counter the Statement by Assyrian Church

The Holy Apostolic Catholic Assyrian Church of the East made an official statement on 5^th March 2011. It stated that “The Communist government in Kerala has undertaken a project with the Assyrian church of the East and the Central European University in Budapest to trace and preserve documents pertaining to St’ Thomas”. The statement has been officially issued by the Assyrian church of the East, when Kerala council of historical research under the government of Kerala was excavating Pattanam and claimed it as ancient Muziris. The communist government mentioned by Assyrian church refers to none other than Dr. T.M.Thomas Issac. Pattanam excavation is the brain child of Thomas Issac. Builder Benny Kuriakose who is the architect of 200 crore Muziris Heritage Project is close to Dr. Thomas Issac.

Refrain From Concluding Pattanam as Ancient Muziris-Dr. R.Nagaswamy

Senior archaeologist Dr. R.Nagaswamy called upon the academic community to refrain from declaring Pattanam as ancient Muziris. He was speaking at a seminar in Kochi organised by Muziris Heritage Preservation Forum. Never club pattanam and Muziris.No Roman coins have been found at Pattanam. Large scale explorations and excavations have to be conducted at the ancient region of Kodungallur, he said.

Media Report (Malayala Manorama 05-08-2011, Kochi Edition)

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KCHR Chairman Prof K.N.Panikkar Counters P.J.Cherian's Communal Conspiracy

KCHR chairman and Marxist Historian Prof. K.N.Panikkar opposes P.J.Cherian's move to identify Pattanam as St' Thomas site. In an interview given to Frontline (April 2010, Vol 27, Issue 08) Prof. Panikkar said

"I think those are legends and we should keep them as they are. People talk about them as if they are real, without any evidence for it. It is as if you construct a history and then bring in things to try and support it. We need to subject such things to scrutiny. In India legends have not been subjected to serious analytical work, as in many other countries".He was replying to The government’s new Muziris Heritage Project that thrive on such myths and legends, including those relating to the legend on the coming of St' Thomas and Christianity into Kerala.But Prof Panikkar, it seems is helpless since the project has been primarily launched by Dr. T.M.Thomas Issac , former CPM minister and P.J.Cherian for declaring it an apostoloic site and gain Heritage status from UNESCO.

P.J.Cherian is President of Association For the Preservation of the Saint Thomas Christian Heritage-

New Church Organisation Correlates Pattanam Archaeological evidence and Biblical records with P.J.Cherian as President

The Orthodox Church has been upholding the belief that St’Thomas landed at Muziris Accordingly the Holy Apostolic Catholic Assyrian Church of the East organized a local forum –Association For the Preservation of the Saint Thomas Christian Heritage-(APSTCH) for implementing the St’Thomas Syrian historiography . It was formed in March 2008 with Dr. Mar Aprem as honarary president Dr. P.J.Cherian-KCHR director - as president, Rev. Fr. Ignatius Payyappilly, Director Catholic Art Museum and Ernakulam Archdioccesan Archives as secretary, and Dr. Susan Thomas senior lecturer, dept of history, Sri Sankara University, Kalady was nominated treasurer.

Such a body did not exist before Pattanam excavations.The entire scheme which was absent before pattanam excavation thus received a stimulus with the unearthing of the site since Cherian unearthed what they needed to substantiate the St’Thomas documents. In articles on Pattanam excavation, P.J.Cherian and his associate Shajan k.Paul propogated that Pattanam is ancient Muziris.P.J.Cherian also gave a public lecture about Pattanam and its importance with St’Thomas at Serampore theology seminary jointly convened by the Senate of Serampore and Interfaith Co-elation for Peace, Delhi

Prof. Noboru Karashima declines to give clean chit to Pattanam archaeological assemblage

Historian Noboru Karashima who visited KCHR, declined to comment on the ceramics shown by P.J.Cherian He commented on the vast arena of Indo-chinese sea trade but hardly remarked on supposed Meditterranean assemblage shown by Pattanam excavators. He told that he can give his comments after the photos are shown to his experts in Japan.But even after a long period Prof. Karashima has not yet given a clean chit to P.J.Cherian and his colleagues.Prof. Karashima is keeping mum since he does not want to publicly put black mark on Cherian

Pattanam Controversy Draws National Attention

Merchant Thomas to Saint Thomas

Sandhya Jain

13 Sep 2011

As Christian evangelists intensify efforts to bring India under their sway, their brethren in the south are trying to (mis)use current excavations at Pattanam to revive the myth of Apostle Thomas arriving in the country in the first century AD and establishing a fledgling community. They are trying to link the ancient port of Muziris with Pattanam, where Thomas reputedly landed, though Muziris was more logically Kodungalloor, where the river joins the sea. Dr R. Nagaswamy, former director, Tamil Nadu Archaeological Survey, debunks this mischief and avers that none of the literature on the life of St Thomas claims that he came to India.

Yet, so strenuously has the myth been perpetuated that Swami Devananda Saraswati (pen name Ishwar Sharan), a Canadian Protestant who became a Smarta Dasanani sanyasi at Prayag in 1977, decided to get to its historical roots. The Myth of Saint Thomas and the Mylapore Shiva Temple (updated 3^rd edn.), is the fruit of his labours.

Sharan was intrigued by the story of the alleged murder of the apostle by a conniving Brahmin. In September 2006, Pope Benedict XVI declared that Thomas never came to India, but Rome later fell silent after a nudge from the Archdiocese of Madras-Mylapore. The myth includes the implausible conversion of Tiruvalluvar by the foreign evangelist, though Tamil scholars believe the sage lived around ca. 100 BCE, perhaps even 200 BCE.

The claim that Christianity came to India before it went to Europe is a ploy to make it a sort of native religion, even if it came from West Asia. The origin is a Gnostic Syrian fable, Acts of Thomas, written by poet Bardesanes at Edessa around 201 CE. The text never mentions or describes the sub-continent, but says the apostle went from Palestine eastwards to a desert-like country where people are ‘Mazdei’ [Zoroastrian] and have Persian names. The term India in Acts is a synonym for Asia.

The Acts identifies St Thomas as Judas, the look-alike twin of Jesus, who sells him into slavery. The slave travels to Andropolis where he makes newly-weds chaste, cheats a king, fights with Satan over a beautiful boy, persuades a talking donkey to confess the name of Jesus, and is finally executed by a Zoroastrian king for crimes against women. His body is buried on a royal mountain and later taken to Edessa, where a popular cult rises around his tomb.

One Thomas of Cana led a group of 400 Christians (from seven tribes and 72 families) from Babylon and Nineveh, out of Persia in the 4^th century, when christianisation of the Roman Empire made the Persians view their Syriac-speaking Christian minority as a Roman fifth column. The ‘Thomas Christians’ could originally have referred to this merchant. They reputedly landed at Cranganore in Malabar in 345 CE. Sharan warns this migration cannot be treated as historical fact, but says that Cosmas the Alexandrian, theologian, geographer and merchant who traded with Ethiopia and Ceylon, visited Malabar in 520-525 CE and provided the first acceptable evidence of Christian communities there in Christian Topography.This Thomas was probably ‘converted’ (metamorphosed) to St Thomas.

Early Church Fathers like Clement of Alexandria, Origen and Eusebius are explicit that Apostle Thomas settled in ‘Parthia’, and established a church in Fars (Persia). This is supported by the 4^thcentury priest Rufinus of Aquileia, who translated Greek theological texts into Latin, and the 5^th century Byzantine church historian, Socrates of Constantinople, who wrote an Ecclesiastical History, the second edition of which survives and is a valuable source of early church history. Nothing much is known about St Thomas. He was called the Apostle of the East in West Asia and India until 1953, when the Church demoted him to Apostle of India, dislodging St Francis Xavier.

Between the 4^th and 16^th centuries, the Syrian Christians of Malabar reinvented the tale several times, finally bringing St Thomas to India to evangelize the heathen. In the 13^th century, Marco Polo embellished the tale with a South Indian seashore tomb and in the 16^th century the Portuguese transferred this seashore tomb to Mylapore! The created their own redactions of the Acts of Thomas and began destroying temples in the port city and building their St Thomas churches, pretending these were the sites of Thomas’ martyrdom and burial.

The primary objective of the Thomas-in-India or Jesus-in-India stories is to vilify Brahmins and malign the Hindu religion and community. The second is to present Christianity as an indigenous religion – not a piece of western imperialism. A deeper aim is to insinuate it as the ‘original’ religion of the Tamil people. Finally, it is to help Syrian Christians maintain their caste identity, their claim to be Jews or Brahmins, descendants of Namboodiris converted by St Thomas in the 1^st century.

Ishwar Sharan cites a wealth of historical, textual and epigraphic material to prove how various authors and travellers like Marco Polo, mistakenly or deliberately, falsified evidence regarding St Thomas. He traces the Polo mischief to a book the legendary explorer dictated to fellow prisoner and writer, Rustichello, when he was captured by Genoa. The book became a hit in Europe, and the myth of a St Thomas tomb on a seashore was firmly planted.

German scholars, whose work remains to be translated into English, have consistently maintained that most 16^th and 17^thcentury churches in India contain temple rubble and are built on temple sites, just as in Europe they took over pagan sites. In fact, at the end of the 19^th century, a landslip on San Thome beach revealed carved stone pillars and broken stones of mandapam found only in Hindu temples.

The Portuguese in the 16^th century had one of their earliest settlements at San Thome, and razed many Hindu temples to the ground. Vijayanagar ruler, Rama Raya, waged war on them in Mylapore and Goa simultaneously, to save the Hindu temples. After his victory, he exacted a tribute from them for their vandalism. But when Vijayanagar fell before the Muslim armies at the Battle of Talikota (1565), the Portuguese resumed their iconoclasm.

The book has a treasure trove of information that an article cannot do justice to; a must read for lovers of Hindu temples and history.

[The Myth of Saint Thomas and the Mylapore Shiva Temple, 3^rded., Voice of India, Delhi, 2010; Pages: 407; Price: Rs 450/-]

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No Indian Scholar Attends International Seminar on Muziris at Thiruvananthapuram

No Indian scholar attended the International Seminar on Muziris held in 2007-2008 at Thiruvananthapuram. It is learned that the scholars were not invited for the seminar by P.J.Cherian and his associates. They feared that once reputed scholars in India attend the seminar, the bogus archaeology at Pattanam shall be questioned. This brings to light how excavations have been conducted and interpreted by people with strong church ideology.The papers were presented by P.J.Cherian and his two associates, K.P.Shajan and V.Selvakumar.Two scholars from outside India were present.

P.J.Cherian Declares Pattanam Pilgrimage Destination

P.J.Cherian, director of Pattanam excavations has declared Pattanam a pilgrimage destination. In his recent article in the journal ' Kerala Calling' dated January 2011, the writeup on Pattanam has been titled Pattanam Pilgrimage by P.J.Cherian. How does an archaeological site becomes a pilgrimage destination? Dr. Cherian has stated jointly with the Assyrian Church of the East that “recent excavations at Pattanam has unearthed evidence of a port city that existed 2000 years at a place where St’ Thomas is believed to have landed.”Already the Holy Apostolic Catholic Assyrian Church of the East organized a local forum –Association For the Preservation of the Saint Thomas Christian Heritage-(APSTCH) for implementing the St’Thomas Syrian historiography . It was formed in March 2008 with Dr. P.J.Cherian- as president

P.J.Cherian Interprets Pattanam as Harappan site

The Megalithic site at Pattanam has been made part of Harappan civilization in par with Mohenjo Daro, Lothal, Harappa and Dholavira as part of a wider agenda. Malayala Manorama, the largest circulated Malayalam daily has published a book on Lost Civilizations (Tell Me Why-Lost Civilizations August 2011 Page 73). Pattanam has been put in the section on Harappan Civilization and is stated to be 3000 years old. This cannot have been executed without the support and guidance of P.J.Cherian. What does Pattanam provides to be considered as a Civilization? Does it show urban remains, fortifications, residential complexes, streets, drains, sewerages, ware houses, or any such structural remains? Pattanam has none of these features. But it is called Mohenjo-daro of the south and Alexandria of the east by Cherian. It clearly shows that the biggest archaeological bogus is going on at Pattanam .

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Forum Romanum and Pattanam- Brainchild of Dr. Thomas Issac, Former CPM Minister

Forum Romanum and Pattanam as Part of Muziris Heritage Project

The major objective of Pattanam excavations was not just unearthing an archaeological site. It was intended to construct a Roman settlement as part of Muziris Heritage Project.The crucial part of the 200 crore Muziris project is the reconstruction of the Kottappuram market at Kodungallur into a Meditterranean site with the splendour of Imperial Rome. In early Rome, the market place was known as 'Forum Romanum' . It was the chief public square and and epicentre of religious, social and commercial life.Balconies were built above the shops surrounding the Forum. Basilicas were introduced in 184 AD, by Porcius Cato (1). His work was soon imitated by basilica Aemilia on the north of the square and basilica Sempronia on the south. At Kottappuram in Kodungallur it has been planned to construct a church square at the centre of the market. Surrounding the church square are heritage shops, food court, walkway and amphitheatre.Basilicas representing the eastern and western Roman architectural style at the north and south of the church square is set for the future.This is the first part of the Muziris Heritage Project planned by Dr. T.M.Thomas Issac former CPM minister in which Pattanam excavation play a vital role in establishing St'Thomas theological evidence and a Roman presence in Kerala as justification.

Amphitheatre, Pattanam and Muziris Heritage Project-

Dr.T.M..Thomas Issac and Muziris Heritage Project

An amphitheatre is also coming up at Kottappuram. Amphitheatres are Roman buldings of elliptical form open with an arena surrounded by tiers of seats.It is the hallmark of imperial Roman architecture. The monumental Roman amphitheatre is the 'Colosseum' built in 80AD. But unlike Europe, amphitheatres are rare in east and an exception is the one at Pergamun in Asia Minor-Turkey.It has been decided to construct an amphitheatre at Kottappuram boat jetty.The muziris project is the brainchild of Dr. Thomas Issac former CPM minister. Pattanam provides Cherian's archaeological evidence for arrival of St' Thomas in Kerala early Roman contacts Constructing Roman buildings and naming them Muziris heritage. This is the strategy.

Academy for Portugese Theatrical Form -Part of Muziris Heritage Project

Academy for Christian alternative to Kathakali dance form-Part of Muziris Heritage Project

As part of Muziris heritage project, an academy is getting opened at Gothuruthu for CHAVITTU NAADAKAM, a theatrical art evolved by Portugese missionaries as a christian alternative to the traditional Kathakali dance form of kerala. Chavittu naadakam is modelled after the European opera and ballet.The Muziris project is the brainchild of Dr. T.M.Thomas Issac former CPM, minister and Pattanam excavation is a pre-requisite for the 200 crore muziris project. Pattanam excavations by P.J.Cherian will furnish necessary evidence for arrival of St' Thomas and Roman influence in Kerala.What is the relationship between Muziris heritage and Portugese theatrical form.? (Press report -Malayala Manorama-Kochi edition -1-02-2011 and 18-02-2011)

Major Research Institutions Sidelined by P.J.Cherian for Archaeological Sabbotage

Premier research institutions kept away from fear of being exposed in bogus archaeology

Kerala is heavily influenced by monsoons. Monsoons have played a major role in the environmental history and settlement history of Kerala. Maritime trade has been primarily influenced by monsoons. During southwest monsoons vessels reached the west coast of Kerala and by northeast monsoons they sailed back.Pattanam is located on the west coast of Kerala along the Periyar river system in Ernakulam district. Hydraulic factors play the key role in any research on Pattanam . Periyar has a long history of floods that has affected settlement patterns along its basin. Monsoon climatological studies and palaeoflood studies are important in any aspect of research on maritime contacts of west coast of Kerala. But the Institute of Marine archaeology, Institute of Oceanography and National institute of hydrology have been kept away from Pattanam excavations by P.J.Cherian . It seems to be out of fear and apprehensions that digging and disclosure of antiquities shall not take the path they want if such major institutions are involved.

P.J.Cherian's Associates Present Papers at Syro-Malabar Church Seminar on Muziris

Syro -Malabar church conducts seminar on Muziris as excavations make progress at Pattanam

P.J..Cherian’s associates K.P.Shajan and V.Selva Kumar have been actively involved with Pattanam excavations .They presented papers at the Research Seminar on November 2005 organised by the LRC (Liturgical Research Centre) at Mount St’ Thomas in Kochi Shajan presented his paper on -Pattanam as the First Indo-Roman Trading Centre on the Malabar Coast. Selva Kumar’s paper was -Archaeological Findings about Muziris. The church as an institution has never taken interest in archaeological excavations and historical research. Much before the Pattanam excavations were launched in 2006 by Kchr, the seminar was organized to give the impression that Pattanam is ancient Muziris where St’Thomas landed.

Former Excavation Report of 2004 Submerged; Pattanam Antiquities Illegally Transferred in 1998?

Has antiquities been illegally transferred?

Pattanam was formally excavated by P.K.Gopi, former registrar of the Centre for Heritage Studies at Thrippunithurain Ernakulam. P.K.Gopi acquired license from the Archaeological Survey of India (F.No. 1\36\97- March 01-2004) and excavated Pattanam .The Kerala Council for Historical Research (KCHR) however acquired the license from the Archaeological Survey of India and excavations began under P.J.Cherian. The excavation report by P.K.Gopi has been submerged by P.J.Cherian . But recent investigations have brought to light another fact. Pattanam was dug by P.J.Cherian's assistant K.P.Shajan in 1998 and the antiquities have been transferred to Union Christian College Museum, Aluva, where Cherian was in teaching faculty. Did Cherian get license from Government for transfer of antiquities to his college museum? Cherian is silent on this issue.

K.P.Shajan Admits Transfer of Antiquities From Pattanam to Union Christian College Museum

Evidence come from K.P.Shajan's Ph.D thesis submitted to Cochin University in 1998

Much before Pattanam was excavated by P.K.Gopi, former registrar of the Centre for Heritage Studies at Thrippunithurain Ernakulam the site was subjected to trenching and informal digging by K.P.Shajan. Shajan was a Ph.D student at the school of Marine Sciences under the Cochin University of Science and Technology. He conducted trenching at Pattanam and the antiquities from the site was transferred to Union Christian College Museum Aluva, in 1998. where P.J.Cherian was teaching history. P.J.Cherian was also in charge of reorganizing the museum of Union Christian college. This fact has been mentioned by Shajan K.Paul in his P.hD thesis (Chapter 2) submitted to Cochin University (CUSAT) in 1998. Later P.K.Gopi acquired license from the Archaeological Survey of India (F.No. 1\36\97- March 01-2004) for excavation at Pattanam. By the time some unknown antiquities were transferred from the site to Union Christian College Museum. What are the antiquities transferred to the Union Christian College Museum? There are rumours that some antiquities have also been implanted at Pattanam as a pre-planned strategy.

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P.J.Cherian issues Fake Cerificate to K.P.Shajan Designating him as Associate Professor of KCHR

P.J.Cherian certifies K.P.Shajan as major archaeologist of south India

Recently a shocking duplication has been disclosed by Prof M.N.Namputhiri on Shajan K.Paul also known as K.P.Shajan who is associate of Cherian at Pattanam . Prof Namputhirir is an expert on micro history and Taphonomical studies. Prof. Namputhiri revealed that the Getty Foundation in UK organized a seminar on “Arts of Rome’s Provinces”in May 2011.Shajan participated in the seminar with fake identity that he was associate Professor in archaeology in Kerala Council of Historical Research (KCHR) which is under University of Kerala. KCHR is just a nodal organization. Further Shajan stated that he is an eminent archaeologist who has excavated a number of Megalithic and historic sites all over south India.. This has been published by the Getty foundation and disclosed in the book Muziris- Attimariyude Reethisastram published by Muziris Heritage Preservation Forum on 4^th August 2011 at a seminar organized in Kochi. The book was released by Dr. R.Nagaswamy. Unless P.J.Cherian gives such a fake certificate shajan cannot submit it at UK.These are few instances of duplication related with Pattanam excavations.

Pattanam Identified from Accounts of Portuguese Missionary Bishop Francisco Ros S.

Usually archaeological sites are identified from travel accounts, historical literature, surveys, or using GIS.But Pattanam was identified from theological works.P.J.Cherian himself reveals that he came across Pattanam from documents of a Portuguese missionary Bishop Francisco Ros S. (1603-1604) translated by Jacob Kollapparambil and published in 1986 from Kottayam (P.J.Cherian 2008-Muziris Heritage Project and Archaeological Research at Pattanam-An Overview. Paper Presented at International Seminar on Muziris Heritage Project, Thiruvananthapuram)

Biblical Scholars Applaud P.J.Cherian for Excavating Pattanam

After P.J.Cherian initiated the Pattanam excavations he was applauded by Prof. Istvan Perczel of Central European University Budapest. It was Prof. Perczel who edited the canon law practiced by St’ Thomas Christians which was personally compiled by Metropolitan Abdishobar Brikha of Nisibis and Armenia in 1291.Perczel was invited by P.J.Cherian to deliver a lecture on the topic –History of Kerala Christianity: Documents, Monuments and Methodological Challenges-.Kchr chairman K.N. Panikkar, Gabriel Mar Gregorios, Ninan Koshy, and P.J. Cherian were among those who spoke on the occasion.

P.J.Cherian Says Biblical People Settled in Kerala Before Christian Era

P.J.Cherian reported Parthian/ Sassanian ceramicsof West Asia found at Pattanam . However he links it with Nebatians of Bible.. (Muziris Heritage Project-Pattanam Excavations -2008 Published by KCHR Thiruvananthapuram)It was at the court of Parthian ruler Gondophornes that St’Thomas is believed to have arrived and later entered Afghanistan to India according to Roman Catholic tradition. Nabateans were occupants of territory east and southwest of the Dead Sea. They were important in the inter testamental and New Testamental Periods. How are the ethnic communities in Biblical literature related with Pattanam?

Pope denies St'Thomas presence in India

"Thomas evangelized Syria and Persia," says Pope Benedict XVI

His reluctance to believe what fellow disciples said about Jesus Christ's resurrection earned him the name Doubting Thomas. Centuries later, St. Thomas — believed to be the man who brought Christianity to India — finds himself in the shadow of ‘doubt' with none other than the Pope contradicting his evangelical trek in the country, only to modify it a few days later. But far from dousing the fire, the Pope has rekindled a debate and given critics an issue on the platter.

Pope Benedict XVI made the statement at the Vatican on September 27, 2006. Addressing the faithful during the Wednesday catechizes, he recalled that St. Thomas first evangelized Syria and Persia, and went on to western India from where Christianity reached Southern India. The import of the statement was that St. Thomas never travelled to south India, but rather evangelized the western front, mostly comprising today's Pakistan.

Knowingly or unknowingly, he had in one stroke challenged the basis of Christianity in India and demolished long-held views of the Church here that St. Thomas landed in Kerala, where he spread the gospel among Hindus. The comments were especially a let down for the Syrian Christians of Kerala, who proudly trace their ancestry to upper-caste Hindus said to have been evangelised by St. Thomas upon his arrival in 52 AD. The comments went unnoticed until Sathya-Deepam, the official mouthpiece of the Syro-Malabar Church, picked it up. Writing in it, George Nedungat, a member of the Oriental Pontifical Institute of Rome, conveyed the community's anguish and claimed that previous Popes had recognized St. Thomas's work in South India.

G. Ananthakrishnan
Times of India, New Delhi, 26 December 2006

Pope denies St. Thomas evangelized South India – Ishwar Sharan

Posted on August 11, 2011 by IS| Comments Off

The Pope’s statement on St. Thomas’s travels was factually correct and reflected the geography of the Acts of Thomas. - Ishwar Sharan

On 27 September 2006, Pope Benedict XVI made a speech in St. Peter’s Square at Vatican City in which he recalled an ancient St. Thomas tradition. He said that “Thomas first evangelized Syria and Persia and then penetrated as far as western India, from where Christianity also reached South India”.[1] This statement upset the Indian bishops in Kerala, and as it was perceived to be a direct violation of the beliefs of many Indian Christians, it was brought to the attention of the Pope’s editors and amended the next day on the Vatican’s website to read that St. Thomas himself had reached South India. G. Ananthakrishnan’s article “Thomas’s visit under doubt” in theTimes of India, 26 December 2006, reads:

His reluctance to believe what fellow disciples said about Jesus Christ’s resurrection earned him the name Doubting Thomas. Centuries later, St Thomas — believed to be the man who brought Christianity to India — finds himself in the shadow of ‘doubt’ with none other than the Pope contradicting his evangelical trek in the country, only to modify it a few days later. But far from dousing the fire, the Pope has rekindled a debate and given critics an issue on the platter.
Pope Benedict XVI made the statement at the Vatican on September 27, 2006. Addressing the faithful during the Wednesday catechises, he recalled that St. Thomas first evangelized Syria and Persia, and went on to western India from where Christianity reached Southern India. The import of the statement was that St. Thomas never travelled to south India, but rather evangelized the western front, mostly comprising today’s Pakistan.
Knowingly or unknowingly, he had in one stroke challenged the basis of Christianity in India and demolished long-held views of the Church here that St Thomas landed in Kerala, where he spread the gospel among Hindus. The comments were especially a letdown for the Syrian Christians of Kerala, who proudly trace their ancestry to upper-caste Hindus said to have been evangelized by St Thomas upon his arrival in 52 AD.
The comments went unnoticed until Sathya-Deepam, the official mouthpiece of the Syro-Malabar church, picked it up. Writing in it, George Nedungat, a member of the Oriental Pontifical Institute of Rome, conveyed the community’s anguish and claimed that previous popes had recognised St. Thomas’s work in south India.

The Pope’s original statement given out at St. Peter’s, before it was amended on the Vatican website, was factually correct and reflected the geography of the Acts of Thomas, i.e. Syria, Parthia (Persia/Iran) and Gandhara (North-West Pakistan). There is no historical evidence to support the tradition that St. Thomas came to South India, and on 13 November 1952 Vatican officials sent a message to Kerala Christians stating that the landing of St. Thomas at Muziris (Cranganore now Kodungallur) on 21 November 52 AD was “unverified”. When this writer sought confirmation of the 1952 Vatican statement in 1996, the Vatican’s reply was disingenuous and noncommittal. The Prefect of the Congregation for the Causes of Saints said that he needed more information and that the life of St. Thomas was the object of historical research and not within his Congregation’s competence.[2]

Earlier, in 1729, the Bishop of Madras-Mylapore had doubted whether the tomb in San Thome Cathedral was that of St. Thomas and wrote to the Sacred Congregation of Rites in Rome for clarification. Rome’s reply was never published and we may assume it was a negative reply. Again, in 1871 the Roman Catholic authorities at Madras were “strong in disparagement of the special sanctity of the localities [viz. San Thome, Little Mount, and Big Mount identified by the Portuguese after 1517] and the whole story connecting St. Thomas with Mailapur.” However, in 1886 Pope Leo XIII stated in an apostolic letter that St. Thomas “travelled to Ethiopia, Persia, Hyrcania and finally to the Peninsula beyond the Indus”, and in 1923 Pope Pius XI quoted Pope Leo’s letter and identified St. Thomas with “India”. These papal statements also reflect the geography of the Acts of Thomas, as does Pope Benedict’s statement, and make no reference to South India. In fact, the India they refer to is now Pakistan.

Pope John Paul II visited India twice in 1986 and 1999 and prayed at the alleged tomb of St. Thomas in San Thome Cathedral, but, like St. Francis Xavier before him, he had nothing to say about St. Thomas’s visit to South India or Mylapore in the first century. This is a curious omission on the Pope’s part in that he was an ardent missionary who openly promoted the evangelizing of India and Asia, and a statement from him confirming a visit by St. Thomas to South India would have certainly supported his agenda and that of his Indian bishops.

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Controversy over Pope's St Thomas remarks among Kerala Christians

November 22, 2006 16:45 IST

P.J.Cherian says St'Thomas Landed at Pattanam-Full text of Voice of the East -May-June 2011

***********************

.

Patron :

His Grace Dr. Mar Aprem

Metropolitan’s Palace,

Trichur - 680 001, Kerala, India

Phone : 91487 - 2420978

Personal : 91487 - 2442166

E-mail : aprem.mar@gmail.com

VOICE OF THE EAST

(A socio-Religious bi-monthly)

(Private Circulation only)

May - June 2011

4

Voice of the East

Vol. 58 May - June 2011 Nos. 5 & 6

Digital in India

Ancient Assyrian Texts get

Posted on 05 March 2011.

An attempt to trace and preserve documents

pertaining to St. Thomas Christians in Kerala

received a boost when some ancient texts were

digitized.

8

“This historic achievement would help establish

the Syrian Christians link with Saint Thomas the

Apostle,” said Metropolitan Mar Aprem

Mooken of Church of the East, a day after 180

rare documents were digitized. The metropolitan

heads the St. Ephrem Ecumenical Research

Institute in Kerala which has undertaken the

project in collaboration with the state’s communist

government and the Central European

University in Budapest.

The project aims to catalogue and digitize the

documents related to Christians who trace their

faith to the apostle, Bishop Mooken said. It

wants to find out the roots of religious practices

among these Christians who are now scattered

in many denominations, including the Catholic

Church, the Chaldean bishop said. These Christians

believe the saint came to Kerala in 52 AD

and preached the gospel before his death in

neighboring Tamil Nadu state 20 years later.

The digitized documents were in Bishop

Mooken’s possession. One of them was a facsimile

edition of the canon law practiced by St.

Thomas Christians. Its original had disappeared

seven centuries ago, Bishop Mooken said.

Metropolitan Abdisho Bar Brikha of Nisibis and

Armenia, a province of the Church of the East,

compiled the canon in his own hand in 1291.

Istva Perczel of the Budapest University edited

the revived text.

Bishop Mooken, 70, said the research center

has received another 200 documents from various

sources that it plans to digitize soon. He

said Syrian Christians lost vital clues about their

culture and heritage when the Portuguese

missioners burnt large volumes of their literature

in 1599.

St. Thomas Christians had for centuries followed

the Eastern rites and liturgy which brought them

in conflict with the Portuguese missioners. The

Portuguese wanted to ensure the dominance of

Latin liturgy over St. Thomas Christians, he explained.

Another retrieved document is Kashkol, a breviary-

prayer book, that “miraculously survived

destruction by the Portuguese inquisitors,” the

prelate said.

P.J. Cherian, who heads the Kerala Council of

Historical Research, said the facsimile edition

of religious texts of St. Thomas Christians is a

“turning point” in history. Recent excavations in

Kerala have found evidence of a port city that

existed more than 2,000 years at a place where

Saint Thomas is believed to have landed. Preserving

the lost documents would shed new light

on the cultural heritage of people of Kerala.

Source: ucanews.com

Source: telegraph.co.uk

Websites :

India : www.churchoftheeastindia.org

Australia : www.Assyrianchurch.com.au

Assyrianchurchnews.com

Churchdiscussion.com

Russia : www.Assyrianchurch.narod.ru

Iran : www.margivargis.012 webpages.com

Los Angeles : www.stmaryassyrianchurch.com

Unofficial site : www.nestorian.org

P.J.Cherian Supports Knanaya Nazarene Museum with Pattanam Excavations

KNANAYA NAZARENE ACADEMY in MUZIRIS

CENTRE FOR HERITAGE STUDIES

INTRODUCTION

The Knanaya Community of Kerala are stated to be descended from a group of West Asian merchants consisting of 72 families led by Mor Joseph of Uraha and Thomas of Cana who migrated to Kodungallur in the year 345 CE. The purpose of the migration is believed to be the resurrection of the Nazarene/Nasrani community of St. Thomas converts of the Chera kingdom. In order to study and substantiate the legend of the St. Thomasconversion and Knanaya migration, we propose to open a heritage museum/Study Center at Kodungallur which will be an institution devoted to the acquisition, conservation, study, exhibition, and educational interpretation of primary tangible evidences having scientific, historical, or artistic value.

The most famous museum in ancient times was that ofAlexandria in Egypt, founded by Ptolemy I Soter (ruled 323–283BC) possibly on the advice of the Athenian Demetrius of Phalerum. It was distinct from the Library, and housed scholars who were supported by the Ptolemies and, after Egypt came under Roman control, by the Roman emperors. There is no evidence that there was provision for formal teaching, but lectures were given and there were many discussions which even the kings might attend; Cleopatra, the last independent ruler ofEgypt, is reputed to have done so. Dinners with clever conversation were a characteristic institution of the Museum; a poet of the third century BC described it as the ‘hen-coop of the Muses’. After the foundation of Constantinople in AD 324 many of the Museum scholars are said to have retreated there to avoid the theological controversies of Alexandria.

International Council of Museums defines Museum as "permanent institution in the service of society and of its development, open to the public, which acquires, conserves, researches, communicates and exhibits the tangible and intangible heritage of humanity and its environment, for the purposes of education, study, and enjoyment". So far as archaeology goes there are three main roles or responsibilities that are fulfilled by museums today: the long-term management and conservation of archaeological materials and associated archives; the presentation of a selection of this material to a range of audiences through displays and other interpretative means; and the researching and investigation of both the archaeological dimensions of the material and also its cultural nature as one of the agents that help to create a contemporary picture of the past. Many museums offer programs and activities for a range of audiences, including adults, children, and families, as well as those for more specific professions. Programs for the public may consist of lectures or tutorials by the museum faculty or field experts, films, musical or dance performances, and technology demonstrations. Many times, museums concentrate on the host region's culture. There are governmental museums, non-governmental or non-profit museums, and privately owned or family museums. Museums can be a reputable and generally trusted source of information about cultures and history. The museum is usually run by a director, who has a curatorial staff that cares for the objects and arranges their display. Large museums often will have a research division or institute, which are frequently involved with studies related to the museum's items, as well as an education department, in charge of providing interpretation of the materials to the general public. The director usually reports to a higher body, such as a governmental department or a board of trustees. Objects come to the collection through a variety of means. Either the museum itself or an associated institute may organize expeditions to acquire more items or documentation for the museum. More typically, however, museums will purchase or trade for artifacts or receive them as donations or bequests.

The design of museums has evolved throughout history. Museum creation begins with a museum plan, created through a museum planning process. Some of these experiences have very few or no artifacts and do not necessarily call themselves museums; the Griffith Observatory in Los Angeles and theNational Constitution Center in Philadelphia, being notable examples where there are few artifacts, but strong, memorable stories are told or information is interpreted. In contrast, the United States Holocaust Memorial Museum inWashington, D.C. uses many artifacts in their memorable exhibitions. Notably, despite their varying styles, the latter two were designed by Ralph Appelbaum Associates. Most mid-size and large museums employ design staff for graphic and environmental design projects, including exhibitions. In addition to traditional 2-D and 3-D designers and architects, these staff departments may include audio-visual specialists, software designers, audience research and evaluation specialists, writers, editors, and preparators or art handlers. These staff specialists may also be charged with supervising contract design or production services. The present project will combine the meaning of museum into an academy as an edifice of a living monument which is the ancient Knanaya community in Kerala.

Heritage tourism is a branch of tourism oriented towards the cultural heritage of the location where tourism is occurring. Culture has always been a major object of travel. Cultural attractions play an important role in tourism at all levels, from the global highlights of world culture to attractions that underpin local identities. According to the Weiler and Hall, culture, heritage and the arts have long contributed to appeal of tourist destination. However, in recent years ‘culture’ has been rediscovered as an important marketing tool to attract those travelers with special interests in heritage and arts. According to the Hollinshead, cultural heritage tourism is the fastest growing segment of the tourism industry because there is a trend toward an increase specialization among tourists. This trend is evident in the rise in the volume of tourists who seek adventure, culture, history, archaeology and interaction with local people. Cultural heritage tourism is important for various reasons; it has a positive economic and social impact, it establishes and reinforces identity, it helps preserve the cultural heritage, with culture as an instrument it facilitates harmony and understanding among people, it supports culture and helps renew tourism (Richards, 1996). The objectives which Cultural heritage tourism must meet within the context of sustainable development are - the conservation of cultural resources, accurate interpretation of resources, authentic visitors’ experience and the stimulation of the earned revenues of cultural resources. Cultural heritage tourism is not only concerned with identification, management and protection of the heritage values but it must also be involved in understanding the impact of tourism on communities and regions, achieving economic and social benefits, providing financial resources for protection, as well as marketing and promotion (J. M. Fladmark, 1994). The overall purpose is to gain an appreciation of the past. It also refers to the marketing of a location to members of a Diaspora who have distant family roots there.

THEME OF THE KNANAYA NAZRENE HERITAGE TOURISM PROJECT

The project revolves around the theme of the Knanaya and Nasrani Sabha of Kerala. These communities have existed as the Thekkumbhagom and Vadakkumbhagom communities since ancient times. The core of the project is to trace the origins of these two communities prior to the 4^th century and also their activities from the 4^th Century till the 16^th Century.

While the Vadakkumbhagom origins could possibly be traced to the unconfirmed advent of St. Thomas to Muziris in about AD 52, the Thekkumbhagom community is believed to have migrated to Kodungallur from three different places in the Middle East – Cana/Jerusalem, Edessa andMesopotamia. The 72 migrant families are believed to have belonged to 7 Tribes – Haddai, Belkuth, Mezboth, Thezvoth, Baji, Khoja and Kujalik (according to Sri. E M Philip). But both these communities show a strong influence of the Essene community that existed in the wilderness of the Dead Sea coast at Qumran near Masada upto the 1^st Century AD until they were resettled in the caves of Edessa and the marshlands of Iran, Iraq and Sabaa orYemen. This community, also known as the Jamesian Community, was revered for their simplicity, piety, humility and perseverance in upholding their faith without succumbing to torture, humiliation or pressure.

It is also believed that this Jamesian community is the remnant group which was preserved by God as the Holy community from the time of Noah. History claims that this community became extinct after the Synod of Nicea in 325 AD when all the Nazarene sects were forced to merge into the Universal Christian Church shedding their Jewish identity upon the threat of excommunication. But could this community have died out or did this community merge with the St. Thomas Christians of Kerala? Could a community chosen by God to be the remnant ones become extinct by the act of man? Is the Knanaya community a remnant community preserved thus far by God? What happened to the remaining members of the Knanaya community that did not take the ship to Kodungallur in AD 345? Did they perish in their identity or are they somewhere out there in the Middle East still holding on to their identity? Can this community come to an end because there is a talk that the membership of the community is dwindling rapidly? Are we seeing a weeding out process from the Holy Remnant Community? Or, is this community a mere creation of superstitions and caste identity adopted from the ancient Kerala caste system? This is the core matter which needs to be probed through this project and the answer should be found and published to the interested audience across the globe.

The odyssey of the remnant Knanaya community of Kerala is the subject matter of this project and thus this project has nothing to do with religious emotion or creation of a mythical story to justify any particular Church denomination. The study will be led by internationally acclaimed academicians involved in research into ancient Jewish, Nazarene, Christian, Muslim and Hindu communities besides the archaeologists, anthropologists and secular historians involved in studies regarding the ancient Spice trade of Muziris. A 50 cent property is being acquired at the northern river bank of the Periyar adjacent to the ancient Kottapuram market which once served as the major port for the loading of the European ships with spices and other products of trade. This site will serve as a study center cum museum with accommodation and other facilities. The Study Center will be the rallying point for research and will invite the above scholars to conduct seminars, help in translations as well as interpretation of ancient texts. There will be a resident history community who will be employed to study the ancient evidences which will be acquired from different parts of the world and which will consist of copies of source documents in ancient languages such as Greek, Latin, Hebrew, Aramaic, Syriac, Portuguese and Dutch besides commentaries in French, German and English. The students will be involved in understanding these source documents from the perspective of the Knanaya and St. Thomas Christians and will translate these works based on these local perspectives for which they will involve internationally renowned scholars. The works will be published by the Research Center in the local vernacular as well as in English meant for the international audience. Hence there will be a book shop selling publications of other publishers as well as own publications. A good income will come in the form of residential accommodation and tutoring of heritage oriented tourists on an academic holidy where they could be given an insight into the findings of the research center. The hospitality part of this cultural heritage tourism will be handled very professionally by experts in the Hospitality industry. There will be ten rooms available at a rate of about Rs. 1500/- per day. An entry fee of about Rs. 50/- will be charged against each visitor to the Museum maintained by the academy. There will be a well researched ethnic Syrian Nazarene restaurant and bakery which will serve Nasrani cuisine and rice based food products to the residents and guests at a healthy price. 30% occupancy of the rooms will give an income of about Rs. 135,000/- per month. We expect about 200 visitors per week to the museum which will fetch an income of about Rs. 40,000/- per month. Hence, we anticipate an initial income of Rs. 175,000/- which will give a healthy operational profit to keep the operations functioning smoothly. Over course of time, with added interest in the project, the occupancy and museum visits will increase giving a much higher turnover of atleast Rs. 400,000/- per month or an annual turnover of Rs. 50 Lakhs. This income will be over and above the income earned from the ethnic restaurant and bakery as well as sale of publications. This centre can accommodate atleast 4000 Knanaya youth per annum so as to guide the interested community youth about the antiquity of the historic community.

According to the Tourism Industry experts, heritage tourism is tipped to be the emerging model for international travel and tourism, where tourists known as the Alert Informed Individuals belonging to respected global communities with high income, seek mental stimulation by learning and understanding various communities and activities in other parts of the world. The Kerala State Government has initiated a Muziris Heritage Tourism project at a cost of Rs. 140 Crores covering Pallipuram, Paravur, Chennamangalam and Kodungallur. The project is based on the recent excavations by the Kerala Council for Historical Research (KCHR) in 2007 & 2008 which unearthed the archaeological and historical evidence confirming the location of the ancient port ofMuziris at Pattanam in Paravur. This excavation project proved to be a turning point as it provided a wealth of information on the surrounding areas covering the hinterland of the Muziris port and the whole Periyar basin. Muziris was an active port from the 1^st century BC onward, not only for Indo-Roman trade, but also trade with Jews, Nazarenes, Arabs, Portuguese, Dutch, Chinese, British, and many other travellers. The project draws inspiration from all this evidence and is called the Muziris Heritage Site (MHS). The Muziris Heritage Project naturally lends itself to bringing back memories of the past and the project is not about tourism or recreation alone. It is about making a difference - a big difference to conservation, restoration, the study of history, environmental projects, research, development of craft and art forms, occupations and other community activities also.

The Knanaya Nazarene Academy in Muziris is intended to blend into the Muziris Heritage Project of the State Government and shall focus on the study, research and propagation of the antiquity of the community and its practices. The project will be based on the Essene community model. A special advisory Board will be set up to oversee and advise the Company in the project consisting of experts such as Mr. Jose Dominic, the Chairman and Managing Director of CGH Earth (formerly Casino Group) and distinguished scholars such as Dr. Robert Eisenman, Dr. Shalva Weil, Dr. Federico De Romanis and Dr. Shinu Abraham besides others who will be incorporated according to the need of the period to aid and advise the Company to fulfill its objective. Mr. Jose Dominic has agreed to be the Chairman of this Board and is highly regarded as a man with the vision to make the Muziris Project an Internationally visible cultural center. He has played host to many of the international scholars who have toured Kerala regarding research in the subject matter and they have all been very appreciative of the hospitality at his various resorts such as Coconut Lagoon, Marari Beach Resort, SpiceVillage, Brunton Boatyard and Casino Hotel. His vast experience and expertise in the Hospitality industry combined with his interest in the subject matter of this project will ensure that the project is run at very high standards. The management Board of the Company shall implement the recommendations of the Advisory Boa

Guru · Guru

Who Excavates Pattanam ?Union Christian College Claims its Involvement in Pattanam Exca vations -Quoted From UC College Website

KOTTAPURAM EXCAVATIONS/ MUZIRIS HERITAGE PROJECT

HTTP://UCCOLLEGE.EDU.IN/HOME-NEWS/KOTTAPPURAM-EXCAVATIONS-MUZIRIS-HERITAGE

ACCESSION DATE AND TIME-02-09-2011;10.58AM

THE NEW HAVE BEEN REMOVED FROM THE SITE BY THE COLLEGE AUTHORITIES OUT OF FEAR OF BEING EXPOSED

The Kottapuram Fort (Cranganore Fort or Kodungallur Fort), was constructed by the Portuguese in mid 16^th century CE and was later demolished and rebuilt by the Dutch in around 1663 CE. This fort is situated on the western banks of river Periyar or about five km east off the river mouth in Kodungallur taluk, Thrissur district, Kerala, India. It was briefly the military camp of Tipu Sultan in the Periyar region and was later bought by the newly emerged Travancore state after them defeating the Dutch in the Battle of Colachel. By the eighteenth century, the fort appears to have been in ruins. In the early decades of 20^thcentury, this fort came in the hands of the Travancore State Archaeological department after Tipu Sultan and the English and has been a protected monument ever since.

In 2007, the State Department of Archaeology, government of Kerala explored this site systematically and laid out few trial trenches. As a result of this debris clearance and excavation, ruins of the fort along with many artifacts both of indigenous and foreign origin were unearthed. Since 2009, excavations have been carried out under the Muziris Heritage Project. The recent archaeological excavations from April 2010 have revealed at least four structural phases along with many antiquities and non local ceramics. Many of these pottery types will go into forming a ceramic sequence for the region which also includes known sites like Pattanam. Important antiquities found at Kottapuram include, canon balls, local and foreign coins, smoke pipes, tiles, bricks, nails, terracotta animal figurines, beads and glass bangles. These artifacts help in relatively dating the different periods of occupation in the site.

This site has also yielded number of faunal remains along with one human extended burial and other osteo-archaeological remains. Ceramics belong to various categories namely; celadon, porcelain, turquoise glazed pottery, Sanjan type and torpedo jar etc indicate that this area had played a vital role in the Indian Ocean trade perhaps from 9^th, 10^th century CE onwards. Archaeological evidence from pre-fortification levels suggests an early occupation in the site and its environs.

Muziris Heritage Project (MHP) is a large project initiated by the Gov’t of Kerala and supported with a major grant from the central government’s Ministry of Culture. The project aims at restoring the ‘Muziris Heritage’ and making it an attractive area for those who are interested in the history and heritage of a country. The recent attempts include a high diplomatic level discussion on devising “Spice Route Tourism’. The Heritage site covers the Kodungalur Taluk in Thrissur District and the North Paravur Taluk in Ernakulam District. The project aims at renovating and maintaining different old structures there, so that they can be opened to the public. In the first phase, the Paliyam Kovilakom, Paliyam Nalukettu, two synagogues and two archaeological sites (Pattanam and Kottapuram) are expected to be made accessible to the public.

Twenty seven museums are planned in the first phase and will educate public and students in the history of this part of the country particularly cultural history. The ancient art and cultural forms also will be rejuvenated as part of the project. The plan is to make the Muziris a living heritage and interpretation centre rather than a mere tourist attraction. Excavations continue in the two archaeological sites under this project; Pattanam is in the sixth season of excavation and Kottapuram is in the second season of excavation. Site museums are planned in both these sites after conservation applying current global standards.

The Department of History is a major consultant to this project and students attended the field school at Kottapuram and other MHP sites

Dr. Jenee Peter, Department of History

Guru · Guru

Union Christian College Admits Pattanam Antiquities in its Museum Collection from 1998 Before Official Excavations-Full text From UC College Website

http//uccollege.edu.in/history/about/ Accession Date and Time 02-09-2011 ;10.46 AM

This news has been removed from the site by college authorities after fear of being exposed

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The department of History forms an integral part of the Social Sciences stream of Union Christian College. As one of the earliest departments to start a full fledged under-graduate programme in History, this spirit followed in starting a Masters programme in 1965. Since then, the department has grown leaps and bounds and many young scholars joined the department. The highly qualified and dedicated staff on rolls has always been the greatest strength and identity of this department.

Background

1921: Union Christian College begins its historic journey
1923* – 1965: Clubbed with the department of Economics. Rev. Roger Hicks, a missionary and graduate from Oxford University, and Dr K.I Martandavarma, were among the pioneering teacher- researchers.
1965: A separate department was constituted with Dr A.K Baby as the first head of the department
1965: Post graduate programme in History began
1970s, 80s: The department undertook pioneering research in medieval and modern history led by Dr T.I Poonnen, and Dr A.K Baby. At the same time, the department laid the foundation for interdisciplinary studies which still forms the essence of the department. Young scholars were promoted as teachers who went on to do research in different periods in Indian history. There were luminaries among the students too like P.K Michael Tharakan and others. The eminent historian Prof. Rajan Gurukkal joined the department during this period.
1974: Birth of a modest archaeological museum
1998: reorganization of the museum, beginning of the Certificate Course in Archaeology, Centre for Cultural and Ecological Studies coordinated by Dr P.J Cherian and Dr K.V Kunhikrishan. The museum enhanced collections from various explorations of archaeological sites in Periyar basin like Kunnukara and Pattanam.
2000: Considering the consistent academic credentials, recognized as a Research Centre in History under Mahatma Gandhi University, Kottayam
2002: The UGC Sponsored Advanced Diploma in Archaeology and Museology, a three year programme affiliated to Mahatma Gandhi University began.
Copyright © 2011 UC College, Aluva

Union Christian college claims its involvement in Muziris Project and Pattanam; Official records deny this claim

http//uccollege.edu.in/history/about Accession Date and Time 02-09-2011 ;10.46 AM

The Union Christian college is neither involved in consultant list of Pattanam Excavations or in list of institutions involved in excavations as published by KCHR. kchr-Muziris Heritage Project-Pattanam Excavations 2007-2008 . But Union Christian college claims it is involved in Muziris Heritage Project. There is already evidence that IN 1998 Pattanam was subjected to trenching and antiquities transferred to Union Christian College Museum when P.J.Cherian was in teaching faculty. Cherian was also in charge of the museum. P.J.Cherian has to clarify this.

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Portugese Ambassador To Visit Pattanam and Muziris Project Area on 23rd September 2011

P.J.Cherian Identifies Pattanam From Documents of Portugese Bishop

Portugese Ambassador Comes to Pattanam on September 23rd 2011

After P.JCherian identified Pattanam from records of Portugese Bishop Francisco Ros. S.J, .the
Portugese ambassador to India is coming on 23rd September 2011 to visit Pattanam, and adjoining sites of Muziris Heritage Project.As reported by leading Malayalam daily Mathrubhumi on 20-09-2011(Kochi edition) the Portugese ambassador George Rossa de Olevera is visiting Pattanam and adjoining regions of Muziris Heritage Project such as Chennamangalam and Paravur.Earlier the Dutch ambassador visited Pattanam.The visit of Portugese ambassador marks the glorification of Portugese colonial legacy. The Portugese have nothing to do with Pattanam archaeological site. For the purpose of trade the Portugese led by Vaso da Gama landed at Kozhikode in 1498.The Portugese put an end to the historic commercial connection between Malabar , Arabia and Egypt.In its place European colonial powers spread like an octopus.Unlike other European powers, the Portugese came to India with a cross in one hand and a sword in the other.K.M.Panikkar (1929) states that the Portugese christians looked upon native christians as heretics.
To bring local christians to their fold the Franciscans under Portugese made the first attempt by finding a theology college at Muziris-Kodungallur in 1545 for education of the priests. The Kathanars or Syrian priests who were trained and ordained by them were disowned by Syrian christian community.The Portugese destroyed a number of Hindu temples and converted people to Christianity. The Portugese played the vital role in historifying the legend of St' Thomas and propogating that he was assassinated by Shaivaite Hindus at Mylapore in Tamil Nadu.The Portugese mercilessly threatened the local Jews. The Kunjhalis, Muslim chieftains of Zamorins of Kozhikkode were ruthlessly butchered by Portugese .The tombs of Kunjalis are seen at Kottakkal in Malabar and they are held in high esteem by local Muslim population. To identify a link with Kerala and Portugal region much before the arrival of Portugese sea power, P.J.Cherian has declared that a Spanish amphorae sherd has been found at Pattanam. But nothing is discussed anymore on this Spanish amphorae by the excavators. The news of this spanish amphorae discovery was spread just to create a sensation among public .Anyway, P.J.Cherian has spread a red carpet welcome for Portugese using Pattanam excavations.

P.J.Cherian uses Pattanam for Secessionist Politics-He says Hindus are Migrants to South India and the land was settled by Biblical People

P.J.Cherian said that “Pattanam excavations show evidence that South India has a Pre-Brahminic past , which was made at Nirmala College, Muvattupuzha for Msgr. Thomas Nedumkallel Memorial Lecture.(The Hindu March 26-2011 Kochi Edition)Others who spoke included college Principal Prof. N. Joy; Vice-Principal Vincent Nedungattu This statement has come from an individual who got the support of United Board for Christian Higher Education in Asia (UBCHEA) in 1996 for initiating archaeological studies at the department of history, U.C.College, Aluva in Ernakulam. The UBCHEA is an international organization with head quarters at New York and has long term association with the U.C.College. Cherian has also pointed out the possible link of ceramics from Pattanam with Nabateans (Muziris Project 2008 p.4) in Dead Sea region who were important in the inter Testamental and New Testamental Periods.Cherian wants to establish that Biblical people settled in south India from early times and Jains, Buddhists as well as Vaishnavite and Shaivaite Hindus are migrants to this land.The seeds of Political bifurcation and secession are being sown by Cherian

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Forbes Magazine Questions Dr.Thomas Issac on Hidden Agenda Behind Pattanam Excavations and Muziris Project

Former CPM Minister and the one man behind Muziris Project was infuriated when Forbes magazine editor asked him whether establishing St'Thomas history is the real objective behind Pattanam excavations.The forbes editor was having an interview with Dr. Thomas Issac. Dr Issac revealed this during an interview with leading Malayalam weekly 'Kalakaumudi' 2011 (Onam edition)

Benale Festival –An Italian festival From Kodungalloor to Kochi

The former minister for cultural affairs M. A. Baby has made an official declaration of holding “Benale” festival – an Italian festival – from Kodungalloor to Kochi [Cochin] reminiscent of cultural Rome. After Valentine’s Day, Benale is ready to counter traditional Indian celebrations with globalised aroma. It is, no doubt, intended to cultivate an alien culture in around the capital city of Cheras. Millions of rupees have been announced for this festival and setting up a pilgrimage destination at the site for St'Thomas.

Channels Telecast Agenda Behind Pattanam Excavations

Asianet , leading channel in Malayalam telecasted the agenda behind Pattanam excavtions on 09 september 2011.It also showed an interview with historian Professor N.M.Namputhiri . Prof. Namputhiri clarified that Pattanam is nothing more than an ordinary Megalithic site and much bogus is spread by the excavators. He said that the site should be handed over to ASI.

Excavate Kodungallur before Hastily concluding Pattanam as Ancient Muziris -Dr. R. Nagaswamy

The Muziris Heritage Preservation Forum organised a seminar on August 4 , 2011 at BTH auditorium, Kochi.
The well attended programme generated considerable interest among the public. Speakers included Dr. R.Nagaswamy,former director, Tamil Nadu State Archaeology, and former Vice Chancellor, Kanchipuram University, Dr. T.Satyamurthy former director Kerala State Dept of Archaeology, Dr C.I.Issac former Head, History dept., CMS College, Kottayam, P.K.Gopi, Former Registrar, CHS, Thrippunithura, Dr. P.Rajendra, UGC Scientist in Archaeology, University of Kerala, P.Rajan, Senior Journalist, Velayudhan Panikkasseri , historian and Aravindan Neelakantan, social scientist spoke at the occasion.Dr. Nagaswamy said Kodungallur should be excavated before reaching hasty conclusions and identifying Pattanam as Muziris. He said St'Thomas myth should not be linked with archaeological studies. Nagaswamy also emphasised that St'Thomas myth has no relevance to Indian history. Dr. Satyamurthy said that non-archaeologists should not dig archaeological sites. Dr. Rajendran pointed out that Pattanam has been badly excavated by untrained students and well trained supervisors.The book-Muziris Attimariyude Reethisastram was released at the occasion.

P.J.Cherian's Research Coordinator at University of Rome is a Biblical Scholar, Not an Archaeologist,

Dr.Federico De Romanis , a professor at the University of Rome who came to Thiruvananthapuram to conduct a six-week crash course in Greek and Latin with special reference to Kerala history and ancient Indo-Roman trade relations, that has been organised as part of KCHR’s multi-disciplinary research for its ongoing Muziris Heritage Project.“Research shows that the Roman Empire had a roaring trade via the Arabian Sea with South India especially Kerala from around A.D. 1 to 6. Greek and Latin are a necessary tool to unearth the early history of Kerala,” says Dr. Romanis (The Hindu August 27-2009 Thiruvananthapuram Edition)Dr.Federico De Romanis shall be research coordinator for P.J.Cherian at University of Rome. It seems that no eminent archaeologist is willing to be Cherian's accademic coordinator outside India.

Dr.Roberta Tomber and P.J.Cherian Create Media Hype-Make Sensation on Spanish Amphorae Find and Then Keep Silent

Pree reports to catch public attention and generate sensation has been part of strategy by P.J.Cherian and his team. After they make sure that public attention has been caught they drop the news and never care it any more.It was reported by ceramic expert of Pattanam, Dr.Roberta Tomber that Spanish amphorae sherds were found at Pattanam. According to Tomber the remnants belong to Catalan region around Barcelona of Spain.( (JOURNAL OF EURASIAN STUDIES January‐March 2010 , Volume II., Issue 1.Journal of the Gabor Balint de szentkatolna Society AND M.G.Radhakrishnan December 07, 2009 First Century Roman Pottery Found at Pattanam in India Today)Now P.J.Cherian is quiet on Spanish amphorae in Pattanam reports 2009-2010 published by KCHR

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No Indian Archaeologist at International Seminar on Pattanam in 2008

The International Seminar on Muziris Heritage Project and Archaeological Research at Pattanam held at Thiruvananthapuram in 2008 did not have a single Indian archaeologist of repute. No archaeologists were invited from National Institute of Marine Archaeology or Archaeological Survey of India to present papers. Modern historians constitute the consultant panel of Pattanam excavations. Even the modern historians did not present papers except Dr. Raghava varier..On the other hand papers were presented by P.J.Cherian and his associates. Two scholars from outside India presented papers. It seems that Pattanam excavators were afraid to invite Indian archaeologists out of fear that many facts shall get disclosed.

Prof K.N.Panikkar counters P.J.Cherian's Biased Approaches

Prof. K.N.Panikkar distances himself from P.J.Cherian

In an interview given to Frontline, Prof Panikkar, who is also chairman of KCHR says "I am not sure – in the sense, the conception that we have is of Muziris as a port. But what was its population, extent, and so on? My sense as a student of history tells me that Muziris is perhaps a large area and not really small. From this excavation also we have seen structures which possibly are remains of houses, etc. Possibly, Pattanam is part of the larger Muziris and with that possibility comes the questions linked to the volume of trade. But ‘Pattanam is Muziris’ will be a hazardous conclusion. It can be decided only if a fairly large area is excavated".(Interview given to Frontline April10-23 2010 Vol 27-Issue 08)

Stop Unbridled Heritage Marketing Behind Pattanam

Tourism destroys historical and environmental heritage. The Kodungallur region is rich in archaeological sites as well as temples, mosques, synagogues and churches. Spiritual places have their ethical value.Uncontrolled tourism named by the government as Muziris Heritage Project can threaten the existence of ecology and population in the region . Let spiritual places continue as they existed in Muziris since last one thousand years. Nothing threatened their survival except colonial powers. Let archaeological excavations take place but not under biased and communal ideologies as it happens in Pattanam..Tourism as a possible source of revenue can be disastrous for the culture of a place.Many heritage sites in the world have been subject to the disasters of unbridled heritage marketing.

P.J.Cherian Claims Pattanam As Ancient Civilization and Meeting Place of Civilizations. But he has not yet revealed the Name of Civilization/Civilizations After an Year

P.J.Cherian claims Pattanam as ancient civilization.Cherian claimed it to be a settlement and said that he has clear evidence of presence of ancient civilizations at Pattanam.He further stated that studies have to be conducted on how these civilizations existed(The Hindu 29-05-2010 Kochi Edition) P.J.Cherian has not yet revealed the name of the civilization or civilizations that existed at Pattanam after giving a statement one year back

P.J.Cheriyan says No Archaeological Evidence at Kodungallur to Prove it was Muziris

P.J.Cherian stated that no archaeological evidence has come from Kodungallur after repeated excavations to prove it was ancient Muziris.He said there was strong possibility to prove that ancient port town of Muziris was at Pattanam(The Hindu 01-05-2004-Kochi edition)

P.K.Gopi's Name in Excavations at Pattanam in 2004 Conveniently Sidelined

The Hindu reports that "earlier trial excavations at Pattanam by V.Selvakumar and K.P.Shajan of the Centre for Heritage Studies, Trippunithura yielded a large number of rare pottery dating back to the Sangham Period"(The Hindu 01-05-2004 Kochi edition). But the license for excavations was given by ASI to P.K.Gopi, former registrar Centre for Heritage Studies, Thrippunithura. Shri Gopi's name has been conveniently kept way by the new excavators.

P.J.Cherian Claims Evidence of Urban Residential Complex at Pattanam and Now Keeps Silent

P.J.cherian claimed remains of residential complex excavated at Pattanam in national and international journals as well as seminars. He said it revealed Early historic Urban architectural features..After creating much hype he has now denied any possible remains of residential complex at Pattanam (The Hindu June 12, 2011 Thiruvananthapuram edition; KCHR Annual Report 2009-2010)

P.J.Cherian Claims Warehouse at Pattanam and is now Silent

P.J.Cherian claimed that a brick structure comparable to a warehouse has been excavated at Pattanam which shows that the site was of great commercial importance.He published it in national and international journals as well as in seminars.After creating much hype he has now denied any possible remains of warehouse at Pattanam (The Hindu June 12, 2011 Thiruvananthapuram edition; KCHR Annual Report 2009-2010)

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P.J.Cherian claims that a wharf has been excavated at Pattanam and is now Silent

P.J.Cherian claimed that a wharf has been excavated at Pattanam which shows that the site was of great maritime importance for trade with Egypt, Meditterranean and Arabian regions The wharf was used for loading and unloading of commodities from ships..He published it in national and international journals as well as in seminars.After creating much hype he has now denied any possible remains of any wharf at Pattanam (The Hindu June 12, 2011 Thiruvananthapuram edition; KCHR Annual Report 2009-2010)

P.J.Cherian claims Pattanam as Urban site with Urban and Maritime Features.Now he is Silent

P.J.Cherian claims Pattanam as Urban site with Urban and Maritime Features.What does Pattanam provides to be considered in par with Harappan Civilization? Does it show urban remains, fortifications, residential complexes, streets, drains, sewerages, ware houses, or any such structural remains?In national and international journals this interpretation was spread and Pattanam was even termed a civilization. Now P.J.Cherian is silent in KCHR Annual Reports 2009-2010. If he was sure that the site did not have any such urban attributes why this false notion was unscrupulously spread?

P.J.Cherian claims Mesopotamian Ceramics from Pattanam. Now he Denies

P.J.Cherian made false claims and statements that Mesopotamian ceramics have been excavated from Pattanam (The Hindu 01-05-2004 Kochi edition) Now he denies such discoveries(KCHR -Annual Report 2009-2010). Such bombastic statements are given to media to magnify the importance of the site and generate public sensation. Imported ceramic experts such as Dr. Roberta Tomber involved in Pattanam excavations are responsible for such superfluous statements which brings disgrace to the archaeological community

P.J.Cherian make false claims that ceramics from Yemen have been found at Pattanam. Now he is silent

P.J.Cherian made false claims and statements that ceramics from Yemen have been excavated from Pattanam (The Hindu 01-05-2004 Kochi edition) Now he denies such discoveries(KCHR Annual Report 2009-2010). Such bombastic statements are given to media to magnify the importance of the site and generate public sensation. Imported ceramic experts such as Dr. Roberta Tomber involved in Pattanam excavations are responsible for such superfluous statements which brings disgrace to the archaeological community

P.J.Cherian attempts to establish St'Thomas Myth as History Using Parthian Ceramics

The report by excavators at Pattanam of Parthian/ Sassanian ceramicsof West Asia and its link with Nebatians has to be seen in establishing the St'Thomas myth as history. It was at the court of Parthian ruler Gondophornes that St’Thomas is believed to have arrived and later entered Afghanistan to India according to Roman Catholic tradition. The excavator refers Derek Kennet to substantiate that Parthian/Sasanian ceramic assemblage suggest commercial significance of Pattanam during Roman, Pre-Roman, and Post Roman phase. It has been stated that these ceramics are linked with Iran, Iraq, Armenia, Turkey and Afghanistan, the route through which St'Thomas travelled according to belief of certain Christian denominations. It has also been pointed out by Cherian that the ceramics has close links with Jordan and Nabatean people of Biblical tradition .

P.J.Cherian says Anonymous Archaeologist From Israel Links West Asian Ceramics From Pattanam with Biblical People

P.J.Cherian stated that Parthian/ Sassanian ceramicsof West Asia found at Pattanam . However he links it with Nebatians of Bible.. (Muziris Heritage Project and Pattanam Excavations 2008 KCHR Publication) Cherian further states that the ceramics were linked to Biblical people by an anonymous archaeologist from Israel? Why Cherian hides the name of the Israeli archaeologist? Or is it his convenient imagination?

Excavator Claims Pattanam as Ancient Muziris

K.P.Shajan associate of P.J.Cherian claimed Pattanam as ancient Muziris on the basis of geoarchaeological studies. Exhibiting geoarchaeological evidences he said Kodungallur which lies on northern bank of Periyar river has less significance and excavations proved that Pattanam was Muziris(The New Indian Express 23-03-2004 Thiruvananthapuram)The beginning of Pattanam excavations coincided with a seminar on the social Life of Kerala in the first Millennium.It was organized by the Liturgical Research Centre of Syro-Malabar Church at Mount St’Thomas at Kochi in November 2005. Shajan presented his paper - Pattanam as the first Indo-Roman Trading Centre on the Malabar Coast.

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P.J.Cherian says Three Iron Tools from Pattanam Amaze the World

P.J.Cherian states that three iron tools - an axe, a knife and few nails- excavated from Pattanam " have amazed the world "(Journal of Indian Ocean Archaeology no 6, 2009-2010; KCHR Annual Report 2009-2010). Cherian thinks three iron tools have been excavated for the first time in the history of Indian and world archaeology. He does not know perhaps that many ordinary megalithic sites of kerala have yielded much more iron tools than Pattanam.Such bombastic statements are made to catch public attention.

P.J.Cherian Claims Copper Implements from Pattanam, but does not care to mention one

P.J.Cherian states that in metallurgy Pattanam " has amazed the world "(Journal of Indian Ocean Archaeology no 6, 2009-2010; KCHR Annual Report 2009-2010). He claims copper implements have been excavated from Pattanam . But he does not mention a single copper implement unearthed from Pattanam..Such false and bombastic statements are made to catch public attention.

P.J.Cherian Claims Lead Implements from Pattanam, but does not care to name One

P.J.Cherian states that in metallurgy Pattanam " has amazed the world "(Journal of Indian Ocean Archaeology no 6, 2009-2010; KCHR Annual Report 2009-2010). He claims lead implements have been excavated from Pattanam . But he does not mention a single lead implement unearthed from Pattanam..Such false and bombastic statements are made to catch public attention.

P.J.Cherian claims Pattanam an urban and industrial site with a handful of iron tools and practically no other metals

P.J.Cherian states that in metallurgy Pattanam " has amazed the world "(Journal of Indian Ocean Archaeology no 6, 2009-2010; KCHR Annual Report 2009-2010). He claims Pattanam an urban and industrial site with a handful of iron tools and practically no other metals, except a small axe of gold which has not yet undergone archaeometallurgical analysis ..Such false and bombastic statements are made to catch public attention and misguide people

P.J.Cherian's Biggest Claim Proved False/Why Perpetuate Lies?

It was claimed by P.J.Cherian that a wharf complex featuring a dugout canoe showing arrival of ships from Mediterranean region has been unearthed from Pattanam.Cherian claimed that the canoe was examined by Kerala Forest Research Institute, Thrishur as made of Artocarpus hirsutus Lamk. and its calibrated date has been 1300BC.Cherian claimed it is the first of its kind in India (Current Science 2009 25 July Vol 97, No 2 )He made claims about the canoe and wharf in many international journals.A wharf complex with a dugout canoe made from a single log of wood and several wooden posts/bollards were found during excavations in 2007. Carbon dating fixed the date of the canoe to 1 {+s} {+t} century BCE. A large quantity of botanical remains such as pepper, rice, cardamom, frankincense and grape seeds belonging to the same period were also discovered. It clearly emerged that Pattanam was once a thriving link in the Indian Ocean trade. Evidences pointed out that it was a site of continuous habitation pre-dating the Roman phase. The earliest strata so far unearthed dates back to the Iron Age — 10 {+t} {+h} to 5th century BCE.Such claims were made by Cherian.

Now the canoe has been virtually discarded by Cherian. Not a word has been mentioned about it in the KCHR Report 2009-2010.

Former Chief Minister A.K.Antony's Apprehensions Proved Right. P.J.Cherian Misuses KCHR for Communal Ends

An order dissolving the KCHR was issued on September 22 2001.Chief Minister A.K. Antony, who announced the Cabinet decision a few days earlier, said that the KCHR was being dissolved because there were complaints about "procedural and financial irregularities" and about its "approach to the writing of history".."

P.J Cheriyan, KCHR Director told Frontline: "The government could have been misled as well. I wish the Chief Minister read our Memorandum of Association and the Annual Action Plan of the Council. It is unfortunate that merely by raising the 'Marxist bogey' people can undo such noble ventures. The primary aim of the KCHR was to further the cause of first-class scholarship in historical research. But the mainstream media, in their over-enthusiasm to support the allegations made by one or two historians with Hindutva connections, interpreted it as the promotion of Marxist historiography, which the myopic political establishment took as the promotion of Marxist political interests. That seems to be the reason that ensured the death of the KCHR."

It is very unfortunate that the government should have gone ahead to order the dissolution of the Council without looking into the vision behind the KCHR, how it was constituted, or the nature of its activities," Cherian concluded.(Frontline Volume 18 - Issue 21, Oct. 13 - 26, 2001)

We Welcome Dr.P.J. Cherian for Making Pattanam the Landing Spot of St'Thomas

Dr. P.J.Cherian Sits with Clergy

Kerala to Preserve Christian Heritage

1/7/2009 23:10:00

ManoramaOnline.com

Kerala has launched a project to preserve and digitise manuscripts and heritage material related to 2,000 years of Christianity in the state. The project, launched in collaboration with Kerala Council for Historical Research (KCHR) and some leading European and American universities, also aims to "promote further studies on the subject in a proper perspective".

A forum called Association for the Preservation of the Saint Thomas Christian Heritage (APSTCH) has been formed to locate, gather and preserve all available documents including the manuscripts in Syrian. "The purpose of the project is to preserve and maintain the St Thomas Christian heritage, monuments, manuscripts and printed books in Syrian and Malayalam to create correct data-base for the study of Christianity in Kerala, their culture and traditions," APSTCH honorary president Mar Aprem said.

The Syrian Christians in Kerala, regardless of different church denominations they belong, trace their origin to the arrival of St Thomas at Kodungallur, an ancient port town in central Kerala, in 52 AD to preach the gospel. According to historians, many church documents had been lost over centuries. "The project is important not merely from the religious angle. The preservation of the documents that have survived the ravages of time would greatly help studies on Kerala history and eastern Christianity," KCHR director Cherian said. The entire project will be carried out in three-phases. The first step involved digitising and creation of an electronic database. This would be followed by their publication in facsimile editions with scholarly descriptions. In the third stage, data obtained would be used for clarifying obscure points in the history of Christianity in Kerala.

The member-institutions have jointly opted for an open accessible policy for making the entire digitised material freely available via internet and provide them with catalogue descriptions. The partners in the project also include Oriental Institute under Karis University, Tubingen, Germany, Centre for Hellenic Studies of the Central European University, Budapest, Hungary and Berth Mardutho, the Syriac Institute, Potaway, New Jersey.

According to Mar Aprem, as many as 120 manuscripts had been digitised. They include 'The Chaldaean Kashkol' (breviary-prayer book) written in 1585 and 'Hudra' (prayer book for 365 days). According to historians, much of the original documents relating to native Christian community have been destroyed by Portuguese in the 15th and 16th century as part of their drive to "Latinise" and bring St Thomas Christians under the Papal control. Also, many other documents had perished due to humid tropical climate and the poor conditions in which they were preserved.

The KCHR is also trying to revive interest in Aramaic, an endangered Semitic dialect believed to have been spoken by Jesus Christ, among the masses, Aprem said. Aramaic, with different dialectical variations was spoken in parts of Syria, Iraq and Turkey. During Jesus's time Jews spoke Hebrew and Aramaic and its Galilean dialect was believed to have been spoken by Jesus. According to Aprem, modern Aramaic is spoken by over 4,00,000 people belonging to various emigrant communities that moved out of Middle East. For St Thomas Christians in Kerala, Syriac was the main church language till mid-20th century.

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P.J.Cherian Declared President of Association for Preservation of the St'Thomas Christian Heritage after Pattanam Excavation

Dr.P.J.Cherian Sits in Middle i

Project to trace and preserve Syrian X''ian texts in progress

PTI | 12:02 PM,Feb 20,2011 As part of the resistance to the "Latinisation" campaign, community leaders congregated at Mattanchery near Kochi in January 1653 and took a vow not to fall in line. This event was known as the "Bent Cross Oath" or "Koonan Kurishu Sathyam" in Kerala history. The facsimile edition of the canon law was published by the Georgias Press LLC, USA, as part of an extensive project to survey, catalogue and digitise manuscripts in Syriac, the language spoken by Jesus, Aprem said. The project also seeks to unearth and preserve other heritage material relating to over 2000 years of Christianity in Kerala and make them available to the scholarly community as well as the public. According to tradition, Syriac, also known as Aramaic,was not just the mother tongue of Jesus but also held in high reverence by early Christians as the language in which God conversed with Adam and patriarchs like Abraham, Aprem said. The project was first launched by the Kottayam-based Saint Ephrem Ecumenical Research Institute (SEERI) and the Central European University, Budapest. The project has also collaboration with the Oriental Institute of Tubingen univsersity, Germany, Hill Museum and Manuscript library (HMML), Minnesota, and Beth Mardutho, the Syriac Institute, New Jersey. A local forum, called Association for the Preservation of the Saint Thomas Christian Heritage, with Dr P J Cherian, Director of the Kerala Council for Historical Research as President and Aprem as Hononary President was formed in March 2008 to locatae, gather and preserve all available documents. The Association's efforts in tracing and preserving the manuscripts and archival documents in diverse languages as well as monuments and works of art were progressing,Aprem said "The Syrian Christians in Kerala, despite being divided into different church denominiations, are keen to trace their roots and preserve documents relating to their evolution through centuries," he said. About 150 manuscripts had been digitized including the Chaldean Kashkol written in 1585 at Kothamangalam and 'Hudra' (prayer book for 365 days), he said. An Aramaic scholar, Aprem received his doctorate in History of Assyrian Church and some time back brought out a book, 'Teach Yourself Aramaic', received well in India and abroad. For Saint Thomas Christians in Kerala, Syriac used to be the main church language until the mid-20th century and it has enriched the vocabulary of the Malayalam language contributing words lik 'Malaakha' (Aangel), 'Kudasah' (Sacrament), Qurbana' (Mass), Mishiha' (messiah) and 'Mammodeesa' (baptism), Aprem said

P.J.Cheriyan Says Pattanam is Apostolic Site

Dr. P.J.Cherian Sits at Right

Holy Apostolic Catholic Assyrian Church of the East The Official News Site of the Holy Apostolic Catholic Assyrian Church of the East

ANCIENT TEXTS GET DIGITAL TOUCH

Posted on 05 March 2011. Tags: Catholic Church, Central European University in Budapest, Kashkol, Kerala Council of Historical Research, Mar Aprem Mooken,Metropolitan Abdisho Bar Brikha, St. Ephrem Ecumenical Research Institute

An attempt to trace and preserve documents pertaining to St. Thomas Christians in Kerala received a boost when some ancient texts were digitized.
“This historic achievement would help establish the Syrian Christians link with Saint Thomas the Apostle,” said Metropolitan Mar Aprem Mooken of Church of East, a day after 180 rare documents were digitized. The metropolitan heads the St. Ephrem Ecumenical Research Institute in Kerala which has undertaken the project in collaboration with the state’s communist government and the Central European University in Budapest.
The project aims to catalogue and digitize the documents related to Christians who trace their faith to the apostle, Bishop Mooken said. It wants to find out the roots of religious practices among these Christians who are now scattered in many denominations, including the Catholic Church, the bishop said. These Christians believe the saint came to Kerala in 52 AD and preached the gospel before his death in neighboring Tamil Nadu state 20 years later.
The digitized documents were in Bishop Mooken’s possession. One of them was a facsimile edition of the canon law practiced by St. Thomas Christians. Its original had disappeared seven centuries ago, Bishop Mooken said.
Metropolitan Abdisho Bar Brikha of Nisibis and Armenia, a province of the Church of the East, compiled the canon in his own hand in 1291. Istva Prczel of the Budapest university edited the revived text.
Bishop Mooken, 70, said the research center has received another 200 documents from various sources that it plans to digitize soon. He said Syrian Christians lost vital clues about their culture and heritage when the Portuguese missioners burnt large volumes of their literature in 1599.
St. Thomas Christians had for centuries followed the Eastern rites and liturgy which brought them in conflict with the Portuguese missioners. The Portuguese wanted to ensure the dominance of Latin liturgy over St. Thomas Christians, he explained.
Another retrieved document is Kashkol, a breviary-prayer book, that “miraculously survived destruction by the Portuguese inquisitors,” the prelate said.
P.J. Cherian, who heads the Kerala Council of Historical Research, said the facsimile edition of religious texts of St. Thomas Christians is a “turning point” in history. Recent excavations in Kerala have found evidence of a port city that existed more than 2,000 years at a place where Saint Thomas is believed to have landed. Preserving the lost documents would shed new light on the cultural heritage of people of Kerala.
Source: ucanews.com

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P.J.Cherian has Assured that Pattanam is Excavated for Establishing St'Thomas Legend as History Using Archaeology

Dr. P.J.Cherian Sits in Middle

Holy Apostolic Catholic Assyrian Church of the East

ANCIENT TEXTS GET DIGITAL TOUCH

Posted on 05 March 2011. Tags: Catholic Church, Central European University in Budapest, Kashkol, Kerala Council of Historical Research, Mar Aprem Mooken,Metropolitan Abdisho Bar Brikha, St. Ephrem Ecumenical Research Institute

An attempt to trace and preserve documents pertaining to St. Thomas Christians in Kerala received a boost when some ancient texts were digitized.
“This historic achievement would help establish the Syrian Christians link with Saint Thomas the Apostle,” said Metropolitan Mar Aprem Mooken of Church of East, a day after 180 rare documents were digitized. The metropolitan heads the St. Ephrem Ecumenical Research Institute in Kerala which has undertaken the project in collaboration with the state’s communist government and the Central European University in Budapest.
. P.J. Cherian, who heads the Kerala Council of Historical Research, said the facsimile edition of religious texts of St. Thomas Christians is a “turning point” in history. Recent excavations in Kerala have found evidence of a port city that existed more than 2,000 years at a place where Saint Thomas is believed to have landed. Preserving the lost documents would shed new light on the cultural heritage of people of Kerala.

Archaeology of Pattanam Takes to History of Kerala Christianity

Photo: S. Gopakumar (Courtsey The Hindu : 12-02-2008-Thiruvananthapuram Edition)

Historian Istvan Perczel from Central European University, Hungary, delivering a lecture on ‘History of Kerala Christianity: Documents, monuments and methodological challenges’ in the city on Monday. P.J. Cherian, Gabriel Mar Gregorios, K.N. Panikkar and Ninan Koshy are also seen.

Prof. Istvan Perczel 's Letter to P.J. Cherian to Excavate Pattanam Where St' Thomas Landed

When P.J.Cherian initiated the Pattanam excavations he was applauded by Prof. Istvan Perczel of Central European University Budapest. In a letter written by Prof. Perczel to P.J.Cherian he said-“ According to tradition Musiris was also the port where the apostle St’Thomas landed and the epics of indigenous south Indian Christianity started.This discovery opens immense new perspectives for scholarship, so I wish all success for continuation.” (Muziris Heritage Project-Pattanam Excavations 2008 Page 14 Published by KCHR) It was Prof. Perczel who edited the canon law practiced by St’ Thomas Christians which was personally compiled by Metropolitan Abdishobar Brikha of Nisibis and Armenia in 1291.Perczel was invited by KCHR to deliver a lecture on the topic –History of Kerala Christianity: Documents, Monuments and Methodological Challenges-.Kchr chairman K.N. Panikkar, Gabriel Mar Gregorios, Ninan Koshy, and P.J. Cherian were among those who spoke on the occasion.

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P.J.Cherian Says ST' Thomas Landed at Pattanam -in Voice of the East -May-June 2011

Dr. P.J.Cherian is seen at Centre

Voice of the East
Vol. 58 May - June 2011 Nos. 5 & 6
Ancient Assyrian Texts get
Digital in India
Posted on 05 March 2011.
An attempt to trace and preserve documents
pertaining to St. Thomas Christians in Kerala
received a boost when some ancient texts were
digitized.
8
“This historic achievement would help establish
the Syrian Christians link with Saint Thomas the
Apostle,” said Metropolitan Mar Aprem
Mooken of Church of the East, a day after 180
rare documents were digitized. The metropolitan
heads the St. Ephrem Ecumenical Research
Institute in Kerala which has undertaken the
project in collaboration with the state’s communist
government and the Central European
University in Budapest.
The project aims to catalogue and digitize the
documents related to Christians who trace their
faith to the apostle, Bishop Mooken said. It
wants to find out the roots of religious practices
among these Christians who are now scattered
in many denominations, including the Catholic
Church, the Chaldean bishop said. These Christians
believe the saint came to Kerala in 52 AD
and preached the gospel before his death in
neighboring Tamil Nadu state 20 years later.
The digitized documents were in Bishop
Mooken’s possession. One of them was a facsimile
edition of the canon law practiced by St.
Thomas Christians. Its original had disappeared
seven centuries ago, Bishop Mooken said.
Metropolitan Abdisho Bar Brikha of Nisibis and
Armenia, a province of the Church of the East,
compiled the canon in his own hand in 1291.
Istva Perczel of the Budapest University edited
the revived text.
Bishop Mooken, 70, said the research center
has received another 200 documents from various
sources that it plans to digitize soon. He
said Syrian Christians lost vital clues about their
culture and heritage when the Portuguese
missioners burnt large volumes of their literature
in 1599.
St. Thomas Christians had for centuries followed
the Eastern rites and liturgy which brought them
in conflict with the Portuguese missioners. The
Portuguese wanted to ensure the dominance of
Latin liturgy over St. Thomas Christians, he explained.
Another retrieved document is Kashkol, a breviary-
prayer book, that “miraculously survived
destruction by the Portuguese inquisitors,” the
prelate said.
P.J. Cherian, who heads the Kerala Council of
Historical Research, said the facsimile edition
of religious texts of St. Thomas Christians is a
“turning point” in history. Recent excavations in
Kerala have found evidence of a port city that
existed more than 2,000 years at a place where
Saint Thomas is believed to have landed. Preserving
the lost documents would shed new light
on the cultural heritage of people of Kerala.

P.J.Cheriyan Says St'Thomas Came to Pattanam in Interview to Delegates of Student Christian Movement In India Delegates at Kochi

World Council of Churches (WCC )in association with Student Christian Movement in India, National Council of Churches in India and Centre for Social Studies and Culture organized an International Colloquium on Caste , Religion and Culture at Kochi in May 1-4, 2011. The theme of the colloquium was asserting the 2000 year old history of Christian church . It was done under the initiative of Bishop Mar Koorilos and in the co-ordination of Prof. T M Yesudasan of CSSC and Dr P Sanal Mohan of SSS, MGU. Dr Deenabandhu Manchala of WCC was present.Dr Sundarbabu of Vikas Adhyayan Kendra, Mumbai. who came for the colloquium visited Pattanam along with Prof Laxman of Madras Institute of Developmental Studies and Dr George K Alex of Kozhanchery St Thomas College .They say -

"Prof Cherian welcomed us and showed the details of excavations and allowed us to see and touch the strands of Kerala’s past that is preserved in the various layers of the soil in the pits. He explained to us about iron based early human habitations here in the BC era. According to him Jews reached these shores probably around first century BC and they could be the first converts to Christianity here. The legend of St Thomas reaching Malankara in AD 52 could not be an impossibility according to him."

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P.J.Cherian Says Minorities were Persecuted and Annihilated by Hindus

P.J.Cherian said that there are evidences of Buddhists and Jains who were persecuted by Hindu Majority under Brahminical hegemony and the threatened and persecuted minorities were annihilated from the soil of Kerala forever . He was talking to delegates of Student Christian Movement in India who met him at Pattanam.

The World Council of Churches (WCC )in association with Student Christian Movement in India, National Council of Churches in India and Centre for Social Studies and Culture organized an International Colloquium on Caste , Religion and Culture at Kochi in May 1-4, 2011. The theme of the colloquium was asserting the 2000 year old history of Christian church . It was done under the initiative of Bishop Mar Koorilos and in the co-ordination of Prof. T M Yesudasan of CSSC and Dr P Sanal Mohan of SSS, MGU. Dr Deenabandhu Manchala of WCC was present.Dr Sundarbabu of Vikas Adhyayan Kendra, Mumbai. who came for the colloquium visited Pattanam along with Prof Laxman of Madras Institute of Developmental Studies and Dr George K Alex of Kozhanchery St Thomas College .

P.J.Cheriyan Presents Paper at Syro-Malabar Church Conference on July 2011 at Mumbai- The Impact of Recent Archaeological Discoveries in the Ancient Muziris on the Historiography of the Establishment of Christianity in Kerala

The 39^th Seminar of the Litrugical Research Centre (LRC) of Syro-Malabar Church was held in Kalyan, Mumbai from July 29-31, 2011 at the Hope Centre, Amboli, Andheri West. The Theme of the seminar was ‘Early Christian Communities of St. Thomas Tradition inIndia”Dr. PJ Cherian, Director, Pattanam Excavations presented a paper on -The Impact of Recent Archeological Discoveries in the ancient Muziris on the Historiography of the Establishment of Christianity in Kerala-highlighting the importance of Pattanam as the landing spot of St’Thomas in Kerala.Prof. K S Mathew, Director, Institute for Research in Social Sciences and Humanities. Dr. Pius Malekandathil, Professor, Centre for Historical Studies, JNU, Delhi;. Dr. Mathew Vellanickal, Syncellus, Changanacherry;. Dr. James Kurukilamkatt MST, Santhom Bible Centre, Pariyaram presented papers on various aspects of the theme. There are also several presentations on the Syro-Malabar Mission dioceses outside Kerala.. Mar George Alencherry, Major Archbishop of the Syro-Malabar Church inaugurated the seminar at a meeting presided over by Mar Andrews Thazhath, This seminar was, as claimed by the organizers an attempt to trace the existence of Thomas Christians in parts of India, other than the traditional boundaries of Kerala. This assumes importance in the context of All-India Jurisdiction for Syro-Malabar church.

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P.J.Cherian's Paper on St'Thomas and Archaeological Evidence Presented at Syro Malabar Church Conference in Mumbai-Programme

http://www.smcim.org/files/portal/news/attach1_231.pdf

EARLY CHRISTIAN COMMUNITIES OF ST THOMAS TRADITION IN INDIA

39TH LRC SEMINAR – DIOCESE OF KALYAN 29-31 JULY 2011
AT HOPE CENTER, AMBOLI, ANDHERI (WEST), MUMBAI
PROGRAMME
28 July 2011 Thursday
Arrangements are done to welcome those who are coming at the venue from the afternoon.
04.45 pm Arrival at Panvel Railway Station for those who are coming in Netravati Train
05.00 pm Proceed to Kalyan Minor Seminary at Panvel
05.30 pm Refreshing
06.00 pm Visit Santhome Nagar
06.30 pm Holy Qurbana (Feast of St. Alphonsa)
07.15 pm Dinner
07.45 pm Proceed to Nerul Church
08.30 pm At Nerul Church
09.00 pm To Airoli
10.00 pm At Hope Centre, Andheri
10.45 pm Good Night
29 July 2011 Friday
07 00 am Rising
08.00 am Sapra and Meditation
08.30 am Breakfast
09.00 am Registration
10.00 am Welcome to the Seminar
10.10 am Paper I
Rev. Dr. Mathew Vellanickal, Syncellus, Changanacherry
St. Thomas Ecclesial Tradition According to the Gospel of St John
11.00 am Coffee
11.15 am Discussion
12.00 pm Inaugural Session:
Welcome His Excellency Mar Thomas Elavanal, Bishop of Kalyan
Presided over His Grace Mar Andrews Thazhath, LRC Chairman
Inaugural Address His Beatitude Mar George Alencherry, Major Archbishop
01.15 pm Lunch
3.00 pm Paper II
Prof. K S Mathew, Director, Institute for Research in Social Sciences and Humanities
Arrival of St Thomas in India and His Missions: Historiographical Approach
03.45 pm Discussion
04.30 pm Tea
5.00 pm Paper III
Rev. Dr. Pius Malekandathil, Professor, Centre for Historical Studies, JNU, Delhi.
Early Christian Communities of St Thomas Tradition in the South-West Coast of India
05.45 pm Discussion
06.30 pm Break
06.45 pm Holy Qurbana (Eng): His Grace Mar Andrews Thazhath, Archbishop of Trichur
Homily: His Eminence Oswald Cardinal Gracias, Archbishop of Mumbai
08.00 pm Dinner
08.45 pm Multimedia Presentation on the Spread of the Church in India
09.30 pm Good Night
30 July 2011 Saturday
05.30 am Rising
06.00 am Sapra and Meditation
06.30 am Holy Qurbana (Hindi): His Excellency Mar Thomas Elavanal, Bishop of Kalyan
07.30 am Breakfast
8.30 am Paper IV
Rev. Dr. Abraham Kunnatholiy CMI, St. Vianney Gurukul, Chanda
Presence of Early St Thomas Christian Communities in Central and North India
09.15 am Discussion
10.00 am Coffee Break
10.15 am Paper V
Rev. Dr. Francis Eluvathingal, Chancellor, Kalyan
Kalyan Diocese: A Brief History
11. 00 am Discussion
11.45 am Paper VI

Dr. PJ Cherian, Director, Kerala Council of Historical Research

The Impact of Recent Archeological Discoveries in the ancient Muziris on the

Historiography of the Establishment of Christianity in Kerala

12.30 pm Discussion
01.15 pm Lunch
02.00 pm Panel Discussion:
Beginning of a New Wave of Evangelization of Syro-Malabar Church in India and Abroad
02.00 pm Rev. Dr. Xavier Kochuparampil , St Antony’s Church, Anakkallu
Ecclesiastical, Social and Political Context of the New Movement of Evangelization
02.20 pm Questions and Clarifications
02.25 pm Rev. Dr. Tomy Chirapurath CMI, Darshana Philosophical College, Wardha
Beginning and Early Development of Chanda Mission
02.45 pm Questions and Clarifications
02.50 pm Rev. Dr. Antony Pulickamandapam MST, Ruhalaya Major Seminary, Ujjain
The Early History of the Exarchate of Ujjain
03.10 pm Questions and Clarifications
03.15 pm Rev. Dr. John Thoppil, St. Ephrem Theological College, Satna
Satna Mission: Beginning and Development
03.35 pm Rev. Dr. Johnson Vadakkumcerry CMI Vicar Provincial, Bhopal
The Establishment and Growth of Sagar Mission
03.55 pm Questions and Clarifications
04.00 pm General Questions and Clarifications
04.15 pm Tea Break
04.30 pm Mumbai Darshan (Rosary and Prayers in the bus)
09.30 pm Dinner at Hope Centre
10.15 pm Prayers and Good Night
31 July 2011 Sunday
6.30 am Rising
7.00 am Sapra and Meditaion
7.30 am Breakfast
8.30 am Paper VII
Rev. Dr. James Kurukilamkatt MST, Santhom Bible Centre, Pariyaram
The Decline of Christian Communities in Central and North India and their
Survival in Kerala
09.15 am Discussion
10.00 Coffee break
10.30 am Paper VIII
Rev. Dr. Paulachan Kochappilly CMI, Dean of Studies, Dharmaram Vidhyakshetra, Bangalore
The Need of Finding New Ways and Methods of Evangelization in North India,
Basing on the Tradition of Syro-Malabar Church
11.15 pm Discussion
12.00 pm Concluding Session:
Presidential Address & Interaction: His Beatitude Mar George Alencherry, Major
Archbishop
Presenting Syro-Malabar Research Award to Rev. Dr. Mathew Vellanickal

P.J.Cherian Briefs Church on Pattanam Excavations and its Significance to ST' Thomas Tradition and Kerala Christianity

P.J.Cherian Briefs Church in Kerala on Pattanam Excavations

P.J.Cherian Provides Power Point Presentation to Church on Pattanam

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Roberta Tomber Clarifies That Landing Spot of St' Thomas at Pattanam has Been Discovered by P.J.Cherian and his Crew

Dr. Roberta Tomber works at the British Museum, London and is intimately associated with Kchr and Pattanam. She is considered a ceramic expert and conservation scientist and is in charge of pottery from Pattanam. In October 2006 the Society for Arabian Studies under the British Museum, organized a seminar at Clore Education Centre London. The topic of the seminar was Natural Resources and Cultural Connections of the Red Sea. . Dr. Roberta Tomber chose a session on Pilgrimages, Religious Communities and the Red Sea. The paper presented by her was - Bishops and Traders: The Role of Christianity in the Indian Ocean during the Roman Period. She highlighted the fact that only recently the landing spot of St’ Thomas in India has been located by K.P.Shajan, V.Selvakumar and P.J.Cherian. with identification of Pattanam as Muziris. She pointed out that it was here that St’ Thomas established seven churches

Roberta Tomber Anxious that Christian Religious Groups Constitute Only 3 Percent In India

Dr. Roberta Tomber works at the British Museum, London and is intimately associated with Pattanam. She is considered a ceramic expert and conservation scientist and is in charge of pottery from Pattanam. In October 2006 the Society for Arabian Studies under the British Museum, organized a seminar at Clore Education Centre London. The topic of the seminar was Natural Resources and Cultural Connections of the Red Sea.. Dr. Roberta Tomber chose a session on Pilgrimages, Religious Communities and the Red Sea. The paper presented by her was - Bishops and Traders: The Role of Christianity in the Indian Ocean during the Roman Period.Tomber highlights that Christians account for only 3% of overall population in India, but consoles that they constitute 20% in Kerala.. This is the abstract of the paper presented by ceramic expert of Pattanam .

After Roberta Tomber it is the turn of Derek Kennet at Pattanam

Currently Dr. Derek Kennet , faculty of Durham university in UK is in charge of Pattanam ceramics .He has commented that history of Indian Ocean trade is going to be rewritten.Any way we can expect that Dr Derek Kennet shall not adopt the Tomber -Cherian Line of archaeology.

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Roberta Tomber Joins Hands with P.J.Cherian on St' Thomas Issue.

Dr. Roberta Tomber Joins hands with P.J.Cherian in identifying Pattanam as St' Thomas site. It is on her paper presented as part of Red Sea Project Part III (October 27-28 2006) that Dr. Tomber supported P.J.Cherian on St' Thomas issue at Pattanam archaeological site.

K.N.Panikkar Locks horns with Dr. Thomas Issac's Communal Approaches . Prof. Panikkar Says KCHR is not involved with Pattanam and Muziris

KCHR Chairman Prof. K.N.Panikkar said that he is not happy with Muziris Project . He further clarified that KCHR is not involved in Pattanam excavations. Prof. Panikkar made clear that legends are legends and we should keep them as they are. People talk about them as if they are real, without any evidence for it. It is as if you construct a history and then bring in things to try and support it. We need to subject such things to scrutiny.(Frontline April 10-23 2010)

Dr. Thomas Issac's Vision of Muziris Heritage Project and Pattanam Archaeology

http://www.thehindu.com/todays-paper/tp-national/article966917.ece

Muziris project to be opened for tourists within three months

(The Hindu 21-12-2010 Thiruvananthapuram Edition)

Share · print · T+

Tourism in Kerala, which has so far targeted mainly beaches, forests and backwaters, will soon showcase the glory of the 3,000-year-old Muziris port.

The Muziris Heritage Project, claimed to be the first of its kind in the country, when completed is expected to turn Muziris into a major destination for cultural tourism, Chief Project Consultant Benny Kuriakose has said.

Muziris, 27 km from here, was a port city that was among the earliest of its kind in the world. It is also unique as home to India's first church (Mar Thoma church), first mosque (Cheraman Juma Masjid) and the oldest European monument (Portuguese fort).

Situated on India's south-western coast, Muziris was a spice city where the traders of the world – Greeks, Romans, Arabs and Chinese – thronged to buy and sell a variety of wares, mainly spices and clothes. “It's been two years since we started the project and in another two to three months, it would be opened for tourists,” Mr. Kuriakose said. Nineteen departments and agencies were working for the project and many more coordinating.

Major project

The project, which includes a Central aid of Rs.40 crore, “is a walk through 3,000 years of Kerala history. Buddhists, Arabs, Chinese, Jews, Romans, Portuguese, Dutch and British came here. Jews have left two synagogues. We are trying to link all these… the existing Muziris and the sites,” he said.

A series of 27 museums, spread over the heritage region displaying maritime trade, lifestyle, barter system and handicrafts, were being planned and five would be opened next year, Mr. Kuriakose said.

Interactive museums are a major component of the project. Life and works of contemporary men and women who made a difference to social life in what was once Muziris would be the subject of some museums.

Since Muziris is spread on the banks of the Periyar, efforts were on to deepen canals and construct jetties. People could come in cars, park it and would be taken around in boats.

“This was a place where not even 100 tourists would come. But once the project opens up, authorities are hopeful many visitors would not miss this trip to history,” Mr. Kuriakose said.

He said the State government was planning to collaborate with UNESCO on the project and a three-member delegation had visited Pattanam, the project site, last week. The team also met Tourism Minister Kodiyeri Balakrishnan, Finance Minister T.M. Thomas Isaac and Culture Minister M.A. Baby in Thiruvananthapuram and held discussions.

“Since Muziris had links with many countries, we would like to seek the coordination of these countries with the help of UNESCO and also try to include Muziris as a World Heritage Site,” Mr. Kuriakose said.

Noting that there was already a long queue on the Indian list to be included as a World Heritage Site and only two were possible in a year, he said that was why the option of looking at an International Spice Route, with India taking the lead, could be proposed. – PTI

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P.J.Cherian Supports Theory of Hindu Migration to India in Pattanam Seminar of Kerala History Congress on 2nd February 2011

Aaranu Videsikal? (Who are e foreigners?) written in Malayalam by C.K.Jose was released on Feb.2, 2011 at the 37nth anniversary of the Kerala History Congress (KHC). It was released by Dr. Michael Tharakan an advisor in Pattanam consultant panel and VC of Kannur University . Prof. Abraham Arackal, ex-principal of Maharajas College, Ernakulam, presided. The book deals with religious conversions The book says that Hindus are foreigners who migrated to India 3,500 years ago. Dr. P.J. Cherian, Director of Kerala Council of Historical Research, inaugurated the function and applauded this theory.. Pattanam excavations and its relevance in recent historical writing was also the major theme in a session dedicated to Kerala Archaeology at the Kerala history Congress's session .

P.J.Cherian uses Pattanam for sectarian and communal politics

Aaranu Videsikal? (Who are e foreigners?) written in Malayalam by C.K.Jose was released on Feb.2, 2011 at the 37nth anniversary of the Kerala History Congress at Kochi. The book advocates Hindus as migrants in India. The Major theme of the function was Pattanam archaeology. The Pattanam archaeology is used for sectarian and communal politics in society

-- Edited by devapriyaji on Sunday 20th of November 2011 01:30:13 PM

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P.J.Cherian Presents Paper on Seminar on “Early Christian Communities of St. Thomas By Syro Malabar Church at Andheri West

Source: smcim

27/07/2011

Source: smcim

27/07/2011

http://www.ernakulamarchdiocese.org/mainnews_details_temp.php?id=235

Seminar on “Early Christian Communities of St. Thomas Tradition in India”

The 39^th Seminar of the Litrugical Research Centre (LRC) will be held in Kalyan, Mumbai from July 29-31, 2011 at the Hope Centre, Amboli, Andheri West. The Theme of the seminar is ‘Early Christian Communities of St. Thomas Tradition in India”. This is an effort to shed more light on the presence of Christian communities in early India, especially those outside India.

Eminent Scholars and historian like Prof. K S Mathew, Director, Institute for Research in Social Sciences and Humanities; Rev. Dr. Pius Malekandathil, Professor, Centre for Historical Studies, JNU, Delhi; Dr. PJ Cherian, Director, Kerala Council of Historical Research; Rev. Dr. Mathew Vellanickal, Syncellus, Changanacherry; Rev. Dr. James Kurukilamkatt MST, Santhom Bible Centre, Pariyaram will present papers on various aspects of the theme. There are also several presentations on the Syro-Malabar Mission dioceses outside Kerala.

His Beatitude Mar George Alencherry, Major Archbishop of the Syro-Malabar Church will inaugurate the Seminar at a meeting presided over by His Grace Mar Andrews Thazhath, LRC Chairman. Excellency Mar Thomas Elavanal, Bishop of Kalyan will welcome everyone to Kalyan. In the concluding ceremony His Beatitude Mar George Alencherry, Major Archbishop of the Syro-Malabar Church will present Syro-Malabar Research Award to Rev. Dr. Mathew Vellanickal for his outstanding contributions.

This seminar is an attempt to trace the existence of Thomas Christians in parts of India, other than the traditional boundaries of Kerala. This assumes importance in the context of All-India Jurisdiction for Syro-Malabar church. (the program is attached)

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P.J.Cherian's Academic Coordinator at Rome included in Panel of Knanaya Nazerene Academy to set up Museums at Kodungallur

The Knanaya church has proposed to open The Knanaya Nazarene Academy. It says that it receives inspiration from archaeological excavation at Pattanam on St’Thomas tradition.. It intends to blend into the Muziris Heritage Project of the state government and has set up a special advisory board with scholars such as Dr. Robert Eisenman, Dr Shalva Weil, Dr Federico de Romanis and Dr. Shinu Abraham. Robert Eisenman is an American biblical archaeologist and historian He is currently Professor of Middle East Religions, Archaeology, and Islamic Law and the Director of the Institute for the Study ofJudeo-Christian and Islamic Origins at California State University Long Beach.. The Knanaya Nazarene Academy hosted seminar at Kochi on November 18 and 19 2010 in honour of Eisenman who toured Kerala . The theme of the seminar was ‘Dead Sea Scrolls.’Dr. Shalva Weil is senior Israeli anthropologist. Dr Federico de Romanis is
archaeologist and biblical historian who supported P.J.Cherian for Pattanam excavations
.The University of Rome (Tor Vergata) has conferred a three-year research fellowship
on P.J. Cherian on Pattanam excavations. Federico De Romanis, will be Dr. Cherian's
research coordinator at the University of Rome.

P.J.Cherian's Mentor Prof. Istvan Perczel Gives Evidence on Religious Conversions and Destruction and Conversion of Temples in Kerala by St' Thomas-Prof. Perczel Demands Archaeological and Anthropological Research into St' Thomas Tradition

History of Church

The Saint Thomas Christians in India from 52 to 1687 AD

by István Perczel
http://www.malankaraworld.com/Library/History/History_st-thomas-christians-52-1687AD.htm

1. ON THE ST THOMAS CHRISTIANS

The Saint Thomas Christians refer to themselves in this way because their tradition holds that their ancestors, who all came from the high castes of Hindu society, were converted by the Apostle Saint Thomas, who landed in India in the year 52 AD. At present there is no way to scientifically prove or disprove this tradition. One thing is certain: ever since the discovery of the monsoon winds in 45 AD by Hippalos, an Alexandrian ship-captain, the land and sea routes were open from the Mediterranean via the Persian Gulf to India, and there were indeed intense contacts between these areas. One after the other, Roman coins of the first century AD are being unearthed in southern India.
Be that as it may, the tradition of Christ’s Apostle doing missionary work in India is the principal formative element of the identity of a large and flourishing (at present seven million-strong) community. At a certain stage of its history, this community entered into intense contacts with the Syrian Christian world. Tradition also tells us that this happened in 345 AD, when Thomas of Kana, a rich Syrian merchant from Persia, also landed in Cranganore, accompanied by seventy families. Their descendants, the endogamous Knanaya community, boast of having preserved pure Syrian blood. Thomas of Kana and the bishops who accompanied him established a permanent contact with the Syrian Church. So, if we are to believe tradition, ever since Thomas of Kana the Malabar Church, consisting of an Indian and a Syrian component, has ecclesiastically and culturally belonged to the Syrian Christian world. Thus the St Thomas Christians constitute an unique community, whose native tongue is Malayalam, whose everyday culture and customs are typically Indian and whose language of worship and of high culture has been Syriac for many centuries.
In fact, for this high-caste Indian Christian community Syriac had the same social function as Sanskrit had for the neighbouring Hindu high-caste society.

2. TRADITIONS ABOUT ST THOMAS THE APOSTLE

According to tradition, Christianity in Kerala was founded by Saint Thomas the Apostle, who landed on the Malabar Coast, at Maliankara near Cranganore (Kodungallur), in 52 AD. Why precisely in 52 is difficult to say, but this date is firmly held in the present traditio communis of the St Thomas Christians. For how long the date has been established is an interesting question in itself. The modern Malayalam ballad Thomas Ramban Pattu (“The Song of the Lord Thomas”), which gives absolutely precise data about the details of the Apostle’s activity, dates his arrival to 50 AD, in the month of Dhanu (December), and his death in Mylapore (Mailapuram) to 72 AD, on the 3rd day of the month of Karkadakam (July), corresponding to the traditional memorial day of the Apostle in the Syrian Churches, at 4:50 p.m. However, this apparently reflects a later tradition. Recently we found an earlier tradition in a palm-leaf manuscript belonging to the collection of the Syro-Malabar Major Archbishop's House in Ernakulam, which, among eighteen Malayalam apocrypha, also contains the Malayalam version of the Acts of Thomas. The seventeenth-century redactor's note to this apocryphon dates the death of Saint Thomas to December 21 and says that on that very day the Apostle's memorial day (Dukhrana) was universally celebrated in the Malankara Church.
On his arrival - so tradition holds - the Apostle converted several Brahmin families, from whom a good part of the present-day Nazranies descend, and founded seven churches: Maliankara (Kodungallur or Cranganore), Palayur, Kottakavu (North Parur), Kokamangalam (Pallipuram), Niranam, Chayal and Kollam (Quilon). There is a beautiful story vividly recounted among the local Christians and invoked in many books about the foundation of the Palayur church, not far from Cranganore where Saint Thomas is believed to have landed, and close to Guruvayur, the famous centre of Krishna worship. According to this tradition, the Apostle arrived there and found several nambudhiri (or namputhiri) Brahmins (that is, Kerala Brahmins) bathing in a tank and throwing up handfuls of water as an offering to their sun-god. He asked them whether they were able to throw the water up so that it could stay suspended in the air without falling back down, as a proof that their god had accepted it. The Brahmins replied this was impossible; the Apostle performed a miracle and the water remained in the air, proving that Christ had accepted the offering. This convinced the Brahmins, who accepted baptism from the Apostle in the same tank. Their temple was transformed into a Christian church, while those who stuck to their Hindu faith fled from the place. They cursed the land and called it Chapakatt (Chowghat in the Anglicised version, now Chavakkad), “the Cursed Forest.”
Some sixteenth-century Portuguese sources, partly edited but for the most part unedited, studied by the very learned Fr. Mathias Mundadan, the doyen of Indian Church history, speak about converted kings, from whom another name of the community, Tarijanel, which tradition interprets as “sons of kings,” derives. Later the Apostle went to the eastern Coromandel Coast, where he also converted people, and finally died on the Little Mount in Mylapore, nowadays a suburb of Chennai (Madras). There are several versions of the details of the Apostle’s death, the most fantastic of which states that one day a hunter out hunting pea****s saw a group of them seated on a flat stone. He shot an arrow at the leader of the group, which was transformed into a man and fell down dead. This was the Apostle. Other accounts, emphasising the point that Saint Thomas died a martyr’s death, speak about furious Brahmins who pierced the Apostle with a lance, either when he was praying in rapture in a cave or when he destroyed, by means of his cross, a temple dedicated to the goddess Kali. His tomb is venerated in Mylapore up to the present day, and pilgrimage to the tomb has always been an important element in the religious life of the St Thomas Christian community.
The tradition that locates the Apostle’s activity in two places, Kerala on the western and Coromandel on the eastern coast of southern India, corresponds to the historical existence of two communities. However, some calamities have destroyed the eastern community, which at some time (differently specified in the different sources) had to migrate westward and to unite with the one in Kerala. A version of the tradition transmitted by Francisco Roz, the first Latin bishop (residing in Angamaly) of the St Thomas Christians, does not know about the preaching of the Apostle on the Malabar Coast, but holds that all the St Thomas Christians emigrated there from the east. An interesting element of the local traditions is that – at least in Portuguese times – the same stories were told on the western and on the eastern coast, but connected to different localities. At present there is no autochthonous Christian community on the Coromandel Coast.
In Kerala almost every village has its local Saint Thomas tradition, full of miraculous elements. Just to collect them would be a very important task of anthropological research.
Most of the literature on the question treats the historicity of the Apostle’s presence and activities in India, trying to combine the different western and eastern testimonies with elements of local tradition and archaeological findings. The general outcome of these investigations is that the question of the historicity of the tradition is unsolvable by means of the scholarly methods that we have at our disposal. The strongest argument in favour of the historicity remains nothing other than the tradition itself, an unanimous tradition held not only in India, but also in the whole Christian Orient. Here we also face something quite extraordinary, which deserves a different approach. In fact, the very existence of the traditions concerning the Apostle, divergent in their details but unanimous in their core message, and the role of these traditions shaping the self-identity of the community, is a matter of objective fact. Setting aside the question of how true historically the tradition is, we should recognise the St Thomas traditions as constituting an important, if not the most important, factor in the formation of the Nazranies’ communal identity. The tradition of Saint Thomas preaching and converting in India and apparently converting nobody but members of the higher castes expresses both the Nazranies’ embeddedness in the surrounding majority Hindu society and their separation. It explains why they find themselves integrated into the Indian culture, speaking the same language – Malayalam – as their neighbours. But it also explains why they are separate, professing a different faith, Christianity. It also explains their ambiguous but traditionally well-established position in the society. Being Christians, they believe in the absolute truth and the sole saving power of their religion. At the same time, they live in a society that has been able to accept them as one among its organic strata, while also accepting Christ and the saints as belonging to the community of the many divinities legitimately worshipped by the different segments of the Hindu society. It considered the Christians as one element belonging to the same society, and permitted them to practise their professions (mainly trade and agriculture and, to a lesser extent, military service), which were highly regarded by others. The Hindus also venerated the Christian holy places, and they still hold the priests of the St Thomas Christians in high esteem, considering them as holy men. This might not have always been the case, and the remembrances in the tradition about earlier persecutions may point to less tolerant periods and neighbourhoods. All this and much more is admirably expressed in the founding traditions of the community, connected to Saint Thomas.

3. TRADITIONS OF THOMAS OF KANA AND THE EARLIEST SYRIAN CONNECTIONS

The identity of the St Thomas Christians is not exhausted by their being Indian and Christian. They are also Syrian. As Placid Podipara says in an emblematic writing of his, “they are Hindu or Indian in culture, Christian in religion and Syro-Oriental in worship.” How they came under Syrian influence is again told by stories preserved by the oral tradition. This speaks about the arrival of another Thomas, Thomas of Kana (Knayi Thomman in Malayalam), a rich Syrian merchant from Persia according to one version, but a Christian Jew originating from Kana in Palestine, a relative of Jesus himself, according to others. The Kerala tradition, which connects its events to absolutely precise dates, knows that this happened in 345 AD. Normally this date is taken for granted both in oral conversation and in writing. However, the early Portuguese witnesses give a wide range of datings. According to some, this Thomas of Kana came even earlier, so that he could still meet a servant of Saint Thomas, while others hold that he came later, namely in 752 AD, some 700 years after the Apostle. The date 345 seems to come from or at least to be documented by a Syriac text written by a certain Father Matthew, in Malabar, in 1730. With Thomas came seventy or seventy-two families (this number representing the totality of a people, as in the case of the translators of the Septuagint or in that of the greater circle of the apostles). It is said that Thomas found the St Thomas Christians in great spiritual need, and so he reorganised them and put them under the jurisdiction of the Persian Church. In this way the jurisdictional link of the Malabar Coast with the Syrian Churches would originate from this time.
An important element of the tradition is the famous copper plates that Thomas of Kana is said to have received from the King of Malabar, the Cheruman Perumal. In Kerala in the Middle Ages royal charters on privileges were written on copper plates, generally in Grandha or Vattezhuttu (literally, “round script”) characters. Communities belonging to different religions possess their own copper plates – so also the Jews, the Christians and the Muslims. At present some of the Christian copper plates are kept at some important ecclesiastical centres, such as the Metropolitanate of the Mar Thoma Church in Tiruvalla and the Syrian Orthodox Catholicosate in Kottayam. The copper plates are not shown to visitors. Several mutually contradictory decipherings of them have been published. In Portuguese times there seem to have existed the very copper plates that were claimed to contain the privileges that the Cheruman Perumal king gave to Thomas of Kana. In the middle of the sixteenth century the Portuguese acquired them, but by the end of the same century they were lost. According to a tradition noted by the Portuguese, these plates briefly related the story of Thomas of Kana arriving in Cranganore and receiving royal privileges from the king. These privileges were the following: he gave his own name, Coquarangon, to Thomas, and he also gave him the “City of the Great Idol,” Magoderpattanam or Mahadevarpatnam, and a great forest for possession forever, then seven kinds of musical instruments and together with them all honours for the Christians to speak and behave as kings do, so that their brides may whistle during their wedding ceremony, just as the women of the kingly families do, to spread carpets on the grounds, to wear sandals, and to ride elephants. Besides this he gave Thomas and his people the right to five different taxes that they could collect.
Be that as it may, these traditions are also important formative elements of the Kerala Christians’ identity and have an explicative value for their social reality. In fact, it is these traditions that explain not only the Syrian affiliation, but also a division between the Indian Christians, that is, the division between two endogamous groups, the “Southists” (thekkumbhagar) and the “Northists” (vadakkumbhagar). Both groups claim legitimate descent from Thomas of Kana and the families that accompanied him, but only the Southists say that they have conserved pure Syrian blood. The names are believed to come from the fact that once the two groups inhabited respectively the northern and the southern part of the Christian quarter of Cranganore.
Thus, it is to the time of Thomas of Kana that the tight jurisdictional and cultural relationship between the Church of Malabar and the Persian Church is traced back. According to some historians, this relationship meant purely and simply an allegiance to the Church of the East; according to others, the Malabar Christians were under the impression that the whole Orient belonged to the Patriarchate of Antioch, so that the Catholicos of Seleucia-Ctesiphon would be a representative of the Patriarch of Antioch. This debate is theoretically unsolvable, but concrete research into the extant documents will surely decide about the merits of each opinion.

4. CHURCH GOVERNANCE BEFORE THE PORTUGUESE PERIOD

According to the traditional structure, the Indian diocese of the Church of the East was governed by a Metropolitan sent by the Catholicos Patriarch, from Seleucia-Ctesiphon. At the same time, on the local level, in India Church affairs were governed by the Malabar yogam, that is, Assembly. There was also an indigenous head of the Church of Malabar, called in Malayalam Jatikku Karthavian, which, according to Jacob Kollaparambil, means “the head of the caste," that is, the head of the St Thomas Christians, but also the "Archdeacon of All India." Apparently, in his person an indigenous function, characteristic of the St Thomas Christian community, was combined with an existing function of the Church of the East. According to the canons of the latter Church, the Archdeacon is the highest priestly rank: he is the head of all the clerics belonging to a bishopric; he is responsible for the whole worship of the cathedral church and represents the will of the bishop in his absence. One clearly understands how the appointment of an indigenous Archdeacon of All India served the needs of the ecclesiastical organisation of the Church of the East. While the Catholicos Patriarch of Seleucia-Ctesiphon reserved for himself the right to send his own prelates originating from Iraq to the Indian diocese, the continuous governance of his Indian flock was secured by the indigenous Archdeacon serving as the head of all the priests in Malabar and representing the bishop’s will.
However, from the local point of view, the rank of the Archdeacon was more important than this; not only was he the most important priest of the community, but he also fulfilled the role of an Ethnarch. He was “the prince and head of the Christians of Saint Thomas” and had such titles as “Archdeacon and Gate of All India, Governor of India.” The origin and the meaning of the term “Gate” is mysterious. One might suppose that it is a Christological title: “I am the Gate of the sheep” (Jn 10:7). While originally the Archdeacon in the Church of the East was elected by the bishop according to merit, the office of the Archdeacon of India seems to have been hereditary. It was the privilege of the Pakalomattam family, at least from the sixteenth century onwards. Indeed, we know about a number of Pakalomattam Archdeacons, beginning with 1502, when Metropolitan John of India appointed George Pakalomattam. The name of the family varies, and the family seems to be identical with the Parambil family, translated into Portuguese as De Campo. The Archdeacon had all the attributes of a secular leader and was normally escorted by a number, sometimes several thousands, of soldiers. It is important to note that while there could be several bishops appointed for the Malabar Diocese, there was always only one Archdeacon, a custom contrary to the canons of the Church of the East. This situation is best explained by the fact that from the point of view of the East Syrian Church structure the Archdeacon was an ecclesiastical function, but from that of the St Thomas Christian community it was also a socio-political, princely function, representing the unity of the Christian nation, or caste(s), of Hendo (India).

5. THE EARLY PORTUGUESE PERIOD

For any element whatsoever, such as the ones mentioned before, of the history of the St Thomas Christian community before the arrival of the Portuguese colonisers, one has barely any sources other than local traditions and traditions. Documented history seems to begin with the arrival of the Portuguese. The European documentation beginning with this period already permits a fairly detailed picture of the social status, the life and the customs of the Christians whom they found upon their arrival in southern India, and in principle all the following, colonial, history of the community can be traced. However, here as well, although to a lesser extent, history is inextricably interwoven with oral tradition.
At the moment when the Portuguese arrived on the Malabar Coast, the Christian communities that they found there had had longstanding traditional links with the East Syrian Christians in Mesopotamia. During the subsequent period, in 1552, a split occurred within the Church of the East. Part of it joined Rome, so that besides the “Nestorian” Catholicosate of the East another, “Chaldaean,” Patriarchate was founded, headed by the Patriarch Mar John Sulaqa (1553-1555), claiming to be the rightful heir to the East Syrian tradition. It is very difficult to see the precise influence of this schism on the Church of Malabar. Apparently, both parties sent bishops to India. Over against earlier, somewhat romantic views, which took it for granted that there was a continuous line of Chaldaean bishops, without any Nestorian interference, by now it has become clear that the real situation was the following. The last pre-schism East Syrian Metropolitan, Mar Jacob (1504-1552), died just when the schism occurred. Apparently the first among the two Patriarchs to send a prelate to India was the Nestorian Catholicos, Simeon VII Denkha. The person whom he sent was Mar Abraham, who, later, was to be the last Syrian Metropolitan of Malabar, after having gone over to the Chaldaean side. When he arrived in Malabar is not known, but he must have been there already in 1556. Approximately at the same time, Abdisho IV (1555-1567), the successor of John Sulaqa (murdered in 1555), sent the brother of John, Mar Joseph, to Malabar as a Chaldaean bishop; although consecrated in 1555 or 1556, Mar Joseph could not reach India before the end of 1556, nor Malabar before 1558, when the Portuguese were finally alerted by the presence of Mar Abraham and allowed Mar Joseph, accompanied by another Chaldaean bishop, Mar Eliah, to – very briefly – occupy his see, before the Inquisition also sent him to Lisbon in 1562. In this way, nominally there were two rival Syrian Metropolitans in Kerala until 1558, when Mar Abraham was captured, forced to confess the Catholic faith in Cochin and sent back to Mesopotamia, to the Chaldaean Patriarch Abdisho, who (re-)consecrated him Metropolitan and sent him to Rome. There Mar Abraham was ordained Metropolitan a third time in 1565 by Pope Pius IV. The Pope wanted Mar Abraham to reign jointly with Mar Joseph, who in the meantime had returned to Malabar in 1564, only to be deported a second time in 1567 and die in Rome in 1569. From Rome, Mar Abraham returned to Mesopotamia and reached the Malabar Coast for the second time in 1568. Although he was once again detained in Goa, in 1570 he managed to escape, and governed the Malabar Christians until his death in 1597.
Taking into account the fact that Mar Abraham had gone over to the Chaldaeans, the Nestorian Catholicos Patriarch, Mar Eliah VIII (1576-1591), sent another bishop, Mar Simeon, to Kerala. Mar Simeon probably arrived there in 1576. He stayed there until 1584, when he was captured and sent to Rome, where it was discovered that he was a Nestorian and, on account of this fact, his ordination as priest and bishop was declared invalid. He was confined to a Franciscan friary in Lisbon, where he died in 1599.
It is reported that before leaving Malabar, Mar Simeon appointed a priest as his “vicar general,” Jacob by name, who, according to the Portuguese testimonies, resisted all the Latin innovations introduced under Mar Abraham and was finally excommunicated by Archbishop Menezes of Goa before he died in 1596. However, as this priest is also called Archdeacon, I would suggest that his role should be reconsidered. The Chaldaean Archdeacon during the first part of the reign of Mar Abraham was George of Christ, who was on friendly terms with the Latin missionaries and was to be appointed the successor of Mar Abraham as Metropolitan of India. Thus he should have become, according to the plans of Mar Abraham, supported by the Jesuits, the first indigenous Chaldaean Metropolitan of the St Thomas Christians. However, the last letter of Mar Abraham, where he requests the Pope to confirm George’s ordination as Bishop of Palur and his coadjutor, is dated January 13, 1584, while from another letter of the same Mar Abraham we learn that the consecration of George failed because of the latter’s death. After this, we hear about an Archdeacon with Roman allegiance, perhaps John, the brother of George of Christ, appointed in 1591. As Archdeacon Jacob appears on the scene as a leader of the Church of Malabar in 1584, I would suggest that he was the one who inherited the office of the Archdeacon from George. Rather than being appointed by Mar Simeon, the Nestorian Metropolitan, he inherited the office by family right and sided with Mar Simeon against Mar Abraham, which resulted in a very tense situation. The Roman side seems to have tried to solve this problem by appointing a rival Archdeacon, the first one in 1591 and the second, George of the Cross, in 1593. In this way, although from 1552 rival Metropolitans sent by the two East Syrian Patriarchs contended for the allegiance of the St Thomas Christians, still, until 1656, the date of the consecration of Kunju Mathai (Matthew) as Archdeacon of the Latin allegiance against Mar Thoma, the former Archdeacon now in revolt, there was only a very brief period (between 1591 and 1596) when two rival Archdeacons contended against each other.

6. THE SYNOD OF DIAMPER AND THE SYRIAN ORTHODOX MISSION IN INDIA

Alexis de Menezes, Archbishop of Goa from 1595 until his death in 1617, together with his Jesuit advisers, decided to bring the Kerala Christians to obedience, an obedience that they conceived as complete conformity to the Roman or ‘Latin’ customs. This meant separating the Nazranies not only from the Nestorian Catholicosate of Seleucia-Ctesiphon, but also from the Chaldaean Patriarchate of Babylon, and subjecting them directly to the Latin Archbishopric of Goa. The most important stage of their activity was the famous Synod of Diamper (Udayamperur) in 1599, when the local Christians’ customs were officially anathematised as heretical and their manuscripts were condemned to be either corrected or burnt. The oppressive rule of the Portuguese padroado (’patronage’) provoked a violent reaction on the part of the indigenous Christian community. This was the Kunan Kurishu Satyam (Bent Cross Oath) in Matancherry, Cochin, in 1653, when the rebels, headed by their Archdeacon, made a vow not to accept any allegiance unless to a Syrian Church. In the same year, Archdeacon Thomas was ordained, by the laying on of hands of twelve priests, as the first indigenous Metropolitan of Kerala, under the name Mar Thoma I. Later, in 1665, on the arrival of Mor Grigorios Abd al-Jalil, a bishop sent by the Antiochian Syrian Orthodox Patriarch, this movement resulted in the Mar Thoma party’s joining the Antiochian Patriarchate and in the gradual introduction of the West Syrian liturgy, customs and script on the Malabar Coast.

7. THE BACKGROUND AND THE AFTERMATH OF THESE EVENTS

During the entire period beginning with the intervention of Archbishop Menezes of Goa in the affairs of the Church of Malabar in 1598, up to the consecration of Archdeacon Thomas as Mar Thoma I in 1653 and his joining the Antiochian (Syrian Orthodox) Patriarchate in 1665, events were dominated by a constant tension between the Latin Archbishops designated by the Portuguese and the Archdeacons leading the St Thomas Christian community. In 1597, Mar Abraham, the last Chaldaean Metropolitan of India, died. Mar Abraham, although originally a Nestorian and accused by the Jesuit Francisco Roz of holding ‘Nestorian’ views, seems to have remained a faithful Chaldaean bishop, that is, in sincere community with Rome, as attested by his copy of the Nomocanon of Abdisho bar Brikha of Nisibis, which he carried to Malabar and which is still preserved in the Library of the Major Catholic Archbishop’s House in Ernakulam. Already the scribe who copied the Nomocanon for Mar Abraham included the Nicaeo-Constantinopolitan Creed in its Latin form, with the Filioque, and on the first folio of the book one can read a anathema by Mar Abraham on Nestorius.
Thus, if there was strife between the Portuguese missionaries and the indigenous Christians and their Iraqi prelates, it was not of a truly doctrinal, but of an ecclesiological and jurisdictional character. However, something else was also involved: the identity of the St Thomas Christians. In their striving to preserve their identity, after the death of Mar Abraham in 1597, the most important role was given to Archdeacon George of the Cross, appointed by Mar Abraham in 1593. Archbishop Alexis de Menezes, who was both an ambitious and indeed violent person and a very able Church politician, succeeded in bringing the Archdeacon to obedience and in abolishing the Chaldaean jurisdiction on the Malabar Coast. How perfectly he succeeded is another question, where legends once again begin to play their role. Be that as it may, under his immediate successors this apparent success proved to be more ephemeral and less complete than it appeared after the Synod of Diamper in 1599.
The strife between the Latin Archbishops and the Archdeacons – first George of the Cross and then his nephew, Thomas Parambil (de Campo) – continued and resulted in several revolts of the latter against the former, whenever the Archbishop tried to curtail the traditional rights of the Archdeacon. In this way George of the Cross revolted against Francisco Roz, Archbishop of Angamali (1601-1624), first in 1609, when the latter excommunicated him, and also in 1618. Although George had more friendly relations with Roz’s successor, Stephen Britto (1624-1641), he also revolted against the latter in 1632. The rule of the next Archbishop, Francis Garcia (1641-1659), was again dominated by constant tension between him and the Archdeacon, Thomas Parambil, until the latter apparently decided definitively to break away from Roman jurisdiction. In 1648-1649 he sent a number of letters to several Oriental Patriarchs and thus to the Coptic Patriarch of Alexandria, to the Syrian Jacobite Patriarch of Antioch and most probably also to the Chaldaean Patriarch of Babylon, requesting them to send bishops to Malabar.
As an answer to these letters, a certain Mar A'tallah, a bishop who called himself Mor Ignatius, Patriarch of India and China, arrived in India, but the Portuguese detained him in Mylapore and the rumour spread that he had been drowned in the sea. His detention so enraged the Archdeacon and his party that they revolted against the Jesuits. On January 3, 1653, a mass of people gathered in Matancherry in Cochin, and swore an oath not to obey the Franks, that is, the Portuguese, but only the Archdeacon, who on May 22 of the same year was ordained bishop, under the name Mar Thoma, twelve priests laying their hands on him. This was the famous Bent Cross Oath, during which almost the entire St Thomas Christian community seceded from Rome. From the history preceding this event, it is rather clear that this secession cannot be explained by its immediate pretext, that is, the detention of Mar A'tallah, but was the fulfilment of a long-nurtured wish of the Archdeacon, who could not accept his subjugation, and of the local Christians, who wanted to preserve their traditions and autonomy.
This event was followed by a rather troubled period, further complicated by the fact that the Dutch gradually conquered the Malabar Coast. In 1663 they conquered Cochin and expelled all the Portuguese and other European missionaries, with the exception of some Franciscans. At this moment the Apostolic Commissary, Bishop Joseph Sebastiani, had no other choice than to consecrate an indigenous prelate for the remaining party that did not obey Mar Thoma, the former Archdeacon and current bishop. For this purpose he could not but choose another member of the same Parambil family, considered as the leader of the community: Alexander de Campo, or Mar Chandy Parambil, who was the cousin of Mar Thoma and originally one of his main four helpers or advisers during the Bent Cross Oath. He made Mar Chandy Parambil a Vicar Apostolic and a titular bishop only, but Mar Chandy Parambil considered himself a Metropolitan and signed his documents as “Metropolitan of All India.” Moreover, in 1678, he also appointed an Archdeacon, who happened to be his own nephew, Mathew Parambil (or De Campo). Thus, at this point, due to the binding force of the events and the strategic thought of Bishop Sebastiani, there were to be found two bishops of the St Thomas Christian community, who were close relatives of each other, both from the traditional leading family of the Nazarenes

Guru · Guru

P.J.Cherian and Prof Perczel Disclose their Aims with Pattanam

Prof Istvan Perczel from Central European University, Budapest is a scholar on Medieval Christianity. He is one of the patrons of Pattanam excavations. Istvan Perczel from Central European University, Hungary, delivered a lecture on ‘History of Kerala Christianity: Documents, monuments and methodological challenges(12-02-2008 The Hindu Thiruvananthapuram Edition) . Formerly he send a letter to P.J.Cherian asking him to go ahead with Pattanam excavations which will unearth the St' Thomas tradition (Muziris Heritage Project 2008 Published by KCHR P.14). (Currently Prof Perczel has demanded that the St' Thomas tradition is spread in every village of Kerala and it needs archaeological and anthropological research.The full text of Prof Perczel is given below in another entry.

P.J.Cherian Asks Believers to Retain Churches Established by St' Thomas in Kerala

In March 2009 P.J.Cherian and Prof Istvan Perczel of Central European University, Budapest , expressed anguish over the demolition of an old church at Ramapuram in Kottayam. The demolition was justified by the vicar Fr.Mathew Nariveli who said that the old church structure was crumbling and unable to accommodate people. Cherian disagreed and said that the church is one of seven in Kerala established by St’ Thomas which has to be retained The Hindu 24-03-2007 Thiruvananthapuram Edition)

Full text of P.J.Cherian's Article which Refers to Persecution of Minorities by Hindus in the Past and Their Annihilation

http://ajaysekher.net/2011/05/07/pattanam-muziris-excavations-pasts-kerala/

On reading my article on Buddhism in Kerala on this very blog, Prof P J Cherian the director of Kerala Council for Historical Research invited me to visit the excavation site at Pattanam near North Paravur in Ernakulam district in central Kerala.
It is in connection with the Muziris heritage project to re-invent and conserve the cultural history and archeological legacy of Kodungallur/Muchiri or Muziris that this extensive digging up is done in various locations on the northern side of the Vadakekara bridge towards the west of NH 17.

Kerala�s historic connections with the rest of the world as far as Arabia,China,Rome and the Mediterranean are unearthed through concerted and dedicated effort of KCHR under the leadership of Prof Cherian. Researchers and expert students from various parts of the world including Britain are involved in the work in progress that began a couple of years ago.

I visited Pattanam along with Prof Laxman of Madras Institute of Developmental Studies, Dr George K Alex of Kozhanchery St Thomas College and Dr Sundarbabu of Vikas Adhyayan Kendra, Mumbai. We were together in an international colloquium on Caste, Religion and Culture at Kochi.

We reached Pattanam just a few miles north of Paravur that still spots its Jew street, cemetery and synagogue around 7am on the bright sunny morning of May 3, 2011. Pattanam means port city in ancient Tamil and even in current Malayalam like Valapattanam in Malabar or Nagapattanam in Tamil Nadu. Most of the old place names in Kerala that was part of the Chera kingdom of the ancient Tamil country were formed during the ancient Tamilakam era during or soon after the Sangham period (BC 5th to AD 5th centauy) that is known for ancient Sramana Tamil epics Chilapatikaram and Manimekhalai.

Prof Cherian welcomed us and showed the details of excavations and allowed us to see and touch the strands of Kerala�s past that is preserved in the various layers of the soil in the pits. He explained to us about iron based early human habitations here in the BC era. According to him Jews reached these shores probably around first century BC and they could be the first converts to Christianity here. The legend of St Thomas reaching Malankara in AD 52 could not be an impossibility according to him. The myth of the first Brahman converts is clearly a later bogus fabrication by a threatened minority community under Brahmanical hegemony that persecuted minorities like Jains and Buddhists and annihilated them from the soil of Kerala for ever.

Then with the help of terracotta ware called Indian rouletted-ware belonging to around fourth or third century BC he explained that there was a clear presence of Sramana groups and trading communities from the north from the third century BC onwards. Brahmi script used to write on the terracotta ware in old Tamil language was introduced in south India by these Sramana or Chamana or Amana sages who reached the south with their trading and mercantile brethren.

The Hindu daily has recently reported the finding of these earthen ware with the inscription in Brahmi Tamil script �Amana� meaning Sramana or Jain/Buddhist in origin. It clearly establishes the fact that Kerala was civilized by Sramana sages in BC fourth/third century itself.

This concrete historical and archeological evidences prove that the light of letters and ethics were spread among the people of south India by Buddhism and Jainism as early as fourth or third century BC against the Hindu hegemonic claims of Brahmanism civilizing Kerala in the seventh or eighth century AD.

Dedicated experts involved in patient and painstaking perusal and careful classification of thousands of potsherds everyday. Prof Cherian says "they don't lie..." about our pasts
Prof Cherian showed us small beads and Roman amphora and other vessels belonging to the Mediterranean lands. The Vesuvian volcanic minerals in the potsherds are clearly visible even after 2000 years. The bitumen coating in some of them are still intact and they belong to West Asia. These handicrafts of clay from ancient civilizations never lie about their time and place according to Prof Cherian. Chera coins with the impression of bow and arrow (symbolizing the Villava legacy) were also recovered from the site. These findings establish the historical validity of Sangham literature and early literary references in old Tamil regarding the cultural pasts of Chera land and the ancient Tamil country comprising Chola and Pandya kingdoms along with it. After all we got vivid references of Muchiri from ancient Tamil epics.

This indeed is a break and rupture in Kerala�s cultural history and archeology. It marks a moment of paradigm shift and radical departure for all who served the dominant and hegemonic Hindu Savarna or Brahmanical versions of the pasts of Kerala repressively established through epistemological violence and erasure and covet silence by some of the high priests, sacred ideologues and Savarna headmen who monopolized and policed speech, letters, politics and history in this small part of the world.

Even the orthodox and official historians who are keeping mum would have to accept the concrete tangible evidences this excavation has rediscovered in an undeniable and profounder way. Let us appreciate the phenomenal work materialized by KCHR under the leadership of Prof P J Cherian and friends.

This radical moment prompts us to continue our search and excavations in other parts of Kerala especially in Cherthala and Alapuzha regions where the huge wooden ship was unearthed in similar attempts earlier. The extensive archeological studies in Kuttanad and neighborhoods especially Karthikappally, Mavelikara, Karunagapally, Kayamkulam, Thotapally, Trikunapuzha, Aratupuzha regions would also produce valuable findings regarding the real and vital past of Kerala.

The Government, departments concerned and other institutions in the field may address these key cultural tasks ahead with revitalized energy and ethical commitment to people and their lived history. Let us recover our real history and make it visible and tangible for posterity.

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These finds, together with its urban character, argue for its equation with the famed ancient site of Muchiri or Muziris to the Romans-P.J.Cherian and Roberta Tomber Argues Pattanam is Muziris

RESEARCH GROUPS

BACK

PORTS AND INDIAN OCEAN EXCHANGES

Convenors: Dr R Tomber (British Museum, London, UK) & Prof PJ Cherian (Kerala Council for Historical Research, Trivandrum, India)
This international research group concentrates on Indian Ocean exchange of the Early Historic and Medieval periods, particularly seen through its ports, and the goods and ideas exchanged between them.
The convergence of textual and archaeological evidence during the Early Historic makes it and subsequent periods especially amenable to the study of exchange. Active archaeological research throughout the rim of the Indian Ocean is providing new finds and stimulating a growing interest in the subject. Informed speculation on the global nature of the economies of these periods can only now be attempted on the strength of this new information regarding the connections, exchanges and interaction among the different ethnic groups, trade sites and partners from different social and political systems.

Figure 1: Main ports of the Early Historic period (A. Simpson)

The group will use port sites as a springboard for investigating broader issues, initially concentrating on the site at Pattanam. A newly discovered, multi-period site excavated by the Kerala Council for Historical Research (KCHR), Pattanam has revealed diverse finds associated with Indian Ocean exchange including imports from Rome, West Asia and China. These finds, together with its urban character, argue for its equation with the famed ancient site of Muchiri or Muziris to the Romans.

Figure 2: Canoe excavated at Pattanam during the 2007 excavations (Photo KCHR)

The purpose of the research group is to provide a forum for international collaborators, to direct future research at Pattanam (including conservation) and, broadening out from this, establish research agendas and programmes throughout the Indian Ocean. The members comprise land and maritime archaeologists, anthropologists, historians and epigraphers, who have broad expertise throughout the region and have published extensively.

Group members

Dr Shinu Abraham (St Lawrence University, USA)
Dr Lucy Blue (Southampton University, UK)
Prof Robin Coningham (Durham University, UK)
Dr Federico De Romanis (Università degli Studi di Roma "Tor Vergata", Italy)
Dr Derek Kennet (Durham University, UK)
Dr Raghava Varier (Arya Vaidyasala Kottackal, Kerala, India)
Dr K Rajan (Pondicherry University, India)
Dr Steven Sidebotham (Delaware University, USA)
Dr V Selvakumar (Tamil University, Tanjore, India)
Dr Heidrun Schenk ((Tissamaharama-Projek des Deutschen Archäologischen Institut, Bonn, Germany)
Dr KP Shajan (UK)
Dr Y Subrayalu (Institut Français de Pondichéry, India)
Dr Kesavan Veluthat (Mangalore University
Archaeological Fraud Gets Exposed

. Until recently this canoe was widely publicized by P.J.Cherian and his crew as evidence of maritime trade from Pattanam. Now they are silent on the canoe and wharf. Why?

Canoe excavated at Pattanam during the 2007 excavations (Photo KCHR)

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The Hindu Reports That No Structures Have Been Found at Pattanam Except a Canoe. Where is the Wharf Much Publicized By Cherian ?

http://www.thehindu.com/todays-paper/tp-national/tp-kerala/article2098178.ece

KOCHI, June 12, 2011

Pattanam finds throw more light on early maritime trade

K.P.M. Basheer

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The present excavation is the fifth in a series of digs at the site

Fragments of a civilisation:Iron nails found at Pattanam; (right) remnants of an earthen toilet— Photo: By Special Arrangement

A litany of finds that include iron and copper nails, Roman glass, Chola coins, and terracotta and semi-precious stone beads that sheds new light on the life and times of the ancient Kerala port of Muziris surfaced in the latest archaeological excavations at Pattanam near here.

The excavations, carried out by the Kerala Council for Historical Research in partnership with the Archaeological Survey of India, universities, and research institutions, unearthed more evidence of Kerala's brisk maritime trade with Mesopotamian and Mediterranean regions two millennia ago, according to P.J. Cherian who directs the digs at Pattanam.

The Muziris port, believed to have been located close to the present Kodungalloor, had a thriving urban culture and international trade around the beginning of the Christian era. The port that finds mention in the ancient historical and literary texts is believed to have lost to a massive flood in the Periyar river in the 14th century.

The excavation—conducted from February to May—was the fifth in a series of digs at the Pattanam site.

Objective

The main objective of the latest edition of the excavation was to study the overseas and regional trade networks that intersected at Pattanam, Mr. Cherian pointed out.

Curiously, while large collections of artefacts were found, no remnants of major structures were discovered. One of the most important finds so far has been a 2000-year-old canoe.

Roman pottery

The five Pattanam digs have unearthed a huge quantity of Roman pottery. The terracotta objects of this season include lamps, spindle whorls, toy wheels, discs, oven knobs, and stoppers.

There were two terracotta objects that had a vase base with moulded design of an animal and another with a Swastika symbol. “This season produced 111 sherds of Italianterra sigillata, including some diagnostic types such as rim, base, and stamped sherds,” Mr. Cherian said. “One base had a stamp of three letters ‘VIL,' probably part of a potter's mark, similar to the stamp mark ‘CAH' found at Azhakankulam in Tamil Nadu,” he said.

About 400 glass fragments were recovered this time. Fragments of pillared Roman bowls and beautifully painted glass were also recovered. Ring stones made of glass were excavated for the first time.

The University of Oxford conducted the second season of the archaeo-botanical research.

Two researchers from the collaborating universities of Oxford and Southampton carried out geo-morphological and geo-physical surveys. The finds from Pattanam will be subjected to detailed scientific scan at the laboratories of the collaborating institutions, Mr. Cherian s

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Archaeological Sabbotage ? P.J.Cherian Claims the Oldest Pier in the World has been Excavated at Pattanam(The New Indian Express-29-09-2011 Thiruvananthapuram) .

Until recently this Wharf or Pier and canoe werewidely publicized by P.J.Cherian and his crew as evidence of maritime trade from Pattanam. ( Year 2007-photos)

Canoe excavated at Pattanam during the 2007 excavations
It is felt that the trenches were conveniently dug in a manner to help take suitable photographs to give an impression to the outside world that a wharf or a pier and canoe has been excavated at Pattanam. After taking photographs and convincing the outside world the structure has been demolished.

Empty Trenches at Pattanam (2011)

Where is the Residential Complex Claimed by Cherian?

Where is the Warehouse Claimed by Cherian ?

Where is the Wharf and Pier Excavated by Cherian?

The Demolished Remains of the so called Wharf Structure Deposited Near the Trenches

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JNU Historians Abstain From Referring to P.J.Cherian Due to Recent Controversies

Historians of Jawaharlal Nehru University abstain from mentioning P.J.Cherian in relation to Pattanam. In his new work, -Exploring Early India-Upto AD 1300- Professor Ranbir Chakravarti has not even cared to mention P.J.Cherian in relation to Pattanam. The archaeological site of Pattanam has been referred just once in the Fifth chapter-Confrontations, Commerce and Cultural Scenario (c. 200BC-AD 300). On the other hand the credit of Pattanam excavation is indirectly given to Professors Rajan Gurukkal and C. Whittaker. Even in list of reference works by Prof. Chakravarti not a single article by P.J.Cherian has been named. The book by Ranbir Chakravarti has been published in 2010 by Macmillan. It seems that JNU historians abstain from referring to P.J.Cherian due to huge controversies that surface daily on Pattanam archaeology

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Justice Sivarajan Dismiss Petition by P.J.Cherian on KCHR Dissolution

Dissolution of KCHR upheld

PTI Dec 20, 2001, 11.00pm IST

kochi: the kerala high court has dismissed a writ petition challenging thedissolution of the state council for historical research. justice g sivarajan held that the petition filed by p j cherian, director of the recently-dissolved council, and its three members was without merits. the state cabinet had taken a decison on september 22 to dissolve the council. the government had constituted the council and registered it under the travancore-cochin literary and scientific societies act abolishing the kerala gazettier department. but the cabinet reconsidered the desirability of the continuance of the council with reference to the financial burden arising out of its functioning. the court was satisfied that since the council was formed as per the decision of the government it could function only as long as it enjoyed the wish of the government.

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Pattanam Archaeology has Strong Political and Sectarian Undercurrents

Pattanam archaeology has strong political undercurrents. On 4th september 2005 there was a conference of a neo-Buddhists radical group at State Co-operative bhavan Thiruvananthapuram. P.J.cherian who delivered the keynote address shared the dias with president of Kerala Dalit Panthers.It should be mentioned in this context how the World Council of Churches (WCC )in association with Student Christian Movement in India, National Council of Churches in India and Centre for Social Studies and Culture organized an International Colloquium on Caste , Religion and Culture at Kochi in May 1-4, 2011. The theme of the colloquium was asserting the 2000 year old history of Christian church .Dr Sundarbabu of Vikas Adhyayan Kendra, Mumbai. who came for the colloquium visited Pattanam along his friends . As reported by Sunderbabu, P.J.Cherian told them that the legend of St Thomas reaching Malankara in AD 52 could not be an impossibility. Cherian further clarified that the myth of the first Brahman converts is clearly a later bogus fabrication by a threatened minority community under Brahmanical hegemony that persecuted minorities like Jains and Buddhists and annihilated them from the soil of Kerala for ever.In June 2010,JAYASEELAN RAJ submitted an M.phil thesis to department of Social anthropology, University of Bergen, Norway. The subject was-The Remnants of Colonial Capital-Economic Crisis and Social Reproduction of Alienation in a south Indian plantation belt.Jayaseelan raj openly admits the support he received from P.J.Cherian . The research discusses not just the dilemma of plantation workers, but also strong Hindutva forces influencing them. Jayaseelan pinpoints attack by Hindutva forces on Pentacostal christian organisations for attempted conversions.

P.J.Cherian's Mentor Christian Dalit Fundamentalist N.K. Jose Demand Return of Hindu Shrines

http://indianchristians.in/news/content/view/4531/48/ Return Hindu shrines: Dalits

Written by Correspondent
Saturday, 09 October 2010
New Delhi: Call it the Babri verdict fallout: A group of Dalit rights activists has decided to approach the government demanding that Buddha and Jain viharas that have been converted to Hindu temples be returned to the original owners. The group, made up of Ambedkar followers, academics, advocates and activists, has also decided to approach the Supreme Court with the demand.Several Buddha and Jain viharas were there in the country from sixth century BC to the 13th century AD, which were later converted into Hindu temples by placing idols in them, the group says. Now that Allahabad High Court has given Hindus two-thirds of the land on which Babri Masjid stood on the ground that there was a temple at the site before the mosque was constructed, all those viharas should also be returned, they argue. According to MS Jayaprakash, a historian, the temples at Tirupati, Kashi, Sabarimala, Guruvayoor and Palani were once Buddhist temples. Even Swami Vivekananda had revealed that the Puri Jagannath temple was originally a Buddhist temple, he says. Hundreds of Buddhist statues, stupas and viharas were destroyed in India between AD 830 and AD 966 in the name of Hindu revivalism, Jayaprakash says. Literary and archaeological sources within and outside India speak of this, he adds. Other members of the group include ‘Dalit Bandhu’ NK Jose, Bhim Jayaraj and Vijay Shekhar. The group plans to meet BSP chief Mayavati. “We hope that Mayavati, whose vote bank is largely made up of Dalits and neo-Buddhists, will be receptive to the idea. The issue is both political and religious — a deadly concoction which no politician can afford to neglect,” says one activist. (Source: The Telegraph, 09 October 2010)
Last Updated ( Friday, 29 October 2010 )

Christian Dalit Activist N.K. Jose's Function Presided by P.J.Cherian- N.K.Jose himself Admits

DALITS BECAME MUSLIMS TO ESCAPE HINDU CRUELTY

DALIT BANDHU N.K. JOSE, AMBIKA MARKET, VAIKOM - 686 144

My 103rd book, Aranu Videsikal? (Who are the foreigners?) in Malayalam was released on Feb.2 at the 31st anniversary of the Kerala History Congress (KHC) of which I am the president. Feb.2 was also my 78th birthday. The book was released by Dr. Michael Tharakan at the meeting of KHC. Prof. Abraham Arackal, ex-principal of Maharajas College, Ernakulam, presided. Dr. P.J. Cherian, Director of Kerala Council of Historical Research, inaugurated.
The book deals with Muslims and Christians who are not foreigners but the original inhabitants of India but converted to Islam and Christianity. The Hindus are the real foreigners who came some 3,500 years ago. Hindu means those within the chathurvarna. Some are asking the original inhabitants to quit India saying that India is theirs. During Aurangzeb period (1707), the Muslim population in India was 1% (Travels in Mughal Empire, F. Bernier). During the Round Table Conference at London (1930), Jinnah said Muslim population was 25% of the total population. That means in 223 years the population of Muslims shot up from 1 to 25%. There was no conversion work as such by Muslims. Nadir Shah came in 1739 and conquered Delhi but he returned as he came. The same happened when Ahmad Shah Abdali came in 1751. Before Aurangzeb, Babar came with a small army and they settled here. Afghan and Turkish conquerors also did like that. Even after that the Muslim population was just 1%. From the time of Mohammad Bin Khassim, there was the presence of Muslims who became the ruling class here. Brahmins and Rajputs accepted their rulership from the time of Alaud-din Khalji onwards. During the Sepoy Mutiny those sepoys declared that if they won the mutiny, Bahadur Shah 2nd, the last of the Mughal dynasty, would be the ruler. He was at that time an aged man living a retired life. He was not in any way related to the mutiny.
That means the people were thinking even at that time Muslims as the rulers. After the decline of the Mughal empire, Brahmins and Hindus became petty rulers. They started cruelties against the Dalits. For the sake security the Dalits then converted to Islam. And thus the Muslim population increased. If the British rule did not come by the end of the 18th century, the majority of the Dalits would have become Muslim. Thus the majority of the present Muslims of India are Dalits —and brothers of the present Dalits. That means they are the original inhabitants of India.

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P.J.Cherian's Paper on Contemporary Political Movements in International Seminar on Kerala History -- March 2006 Thiruvananthapuram

What is P.J.Cherian's Area of Specialization? Archaeology, Political Science or Biblical History

http://www.keralahistory.ac.in/presenters.pdf

Theme Papers
Session One
Political History
Page
POLITICAL HISTORY OF KERALA: A STATUS REPORT
Kesavan Veluthat
Session Two
Economic History
Michael Tharakan P K
Session Three
Social History
Rajan Gurukkal P.M
Session Four
CULTURAL-INTELLECTUAL HISTORY OF KERALA: AN OVER VIEW
Ganesh K.N
Paper Presenters and Paper Titles
NO Name Title
1. Ajit Kumar Recent Archaeological Finds
at Vilinjam: an Appraisal
2. Balan C. Rituals, Traditions and Social
Harmony : Re-reading Premodern
Malabar
3. Cherian P.J. Communist Movement in Kerala:
Modes of Mobilisation and
Reflections in Cultural and Lived
Experience
4. Ekbal B. Advent of Modern Medical Practice
in Kerala.
5. Filippo Osella
& Caroline Osella
“I am Gulf”: the Production of
Cosmopolitanism in Kozhikode,
Kerala
6. George Varghese K. Fabulous Escapes: Visvakarma
Community and Historical
Imaginary in the Context of
Globalisation
7. Gopalankutty K. Political History of Modern Kerala:
Historiography Trends
8. Haridas V.V. Royalty, Locality Chiefs and
Local Magnates in the
Political Structure of the
Kingdom of Kozhikode
9. Jaiprakash Raghaviah Evolution of Modern Industrial
Entrepreneurship in Malabar : 1918-
1947
10. Jayashree Nair K. Towards New Interpretative
Possibilities : A Case of the
Megaliths in Kasaragod
11. John Thomas Historicizing 'Missionaries':
Changing Protestant Missionary
Attitude Towards Engagement with
Pulaya and Paraya Slaves … .
12. Justice K. Sukumaran Legal Developments as Source of
Kerala’s Social History
13. Kabir M. The North and the South: Regional
Inequalities in Kerala during the
First Half of the Twentieth Century,
Evidence from Census Data
14. Khan M. M. Negotiating Caste, Religion,
and Nation: Travancore
Ezhava Community in Flux,
1917-24
15. Kunhikrishnan K.V. Observations on Environmental
History - The Case of Kerala
16. Mathew K. S. Maritime Trade of Malabar and the
Role of Indigenous and Foreign
Merchant Financiers during the
Sixteenth and Seventeenth
Centuries”
17. Mohamed Koya S. M. Aftermath of Malabar
Rebellion
18. Mujeebu Rahman M. P. Merchants, Colonialism and
Indigenous Capital: Chovakkaran
Musa and the English East India
Company
19. Nampoothiri D.D. Tracking New Social Inequalities
through Kerala History: A Synoptic
View
20. Pavithran P. Dravidian Identity and Modernist
Discourse of Kerala
21. Pius Malekkandathil
“State, Polity and Satellite
Power Centres: An Analysis of
the Political
Dynamics of Kerala, 1500-
1800”.
22. Pragati Chattopdhayay Stone Crosses : A Legacy of Church
Art in Kerala
23. Raghava Varier M.R. New Sources of Kerala History
24. Rajesh Kumar Komath Teyyam: From Cult to Ritual, Space
for Appropriation of Subaltern
Performance to Social Oppression -
North Malabar, Kerala
25. Raju S. A Short Note on Bifurcating Kerala
History
26. Ram Mohan K.T. The Miracle of the Rice-fields:
Reclamation Economy of Kuttanad,
South West India
27. Ramachandran Nair
S.
Colonial Moorings in the
Culture of the Keralites
28. Ravi Raman K. State within State: The Kannan
Devan (Tea) Empire,
Governnmentality and Colonial
/Post Colonial Predicaments… .
29. Reghu J. Between This -world and the
Other- world: The Paradoxical
Location of Narayana Guru.
30. Robin Jeffrey Biography of an Unknown
Keraleeyan : Puthupally
Raghavan’s 20th Century
31. Sahadevan.M Vision for a New Socio-cultural
Order in the Poems of Asan
and Ulloor
32. Sanal Mohan P. Missionary Discourses and Slave
Narratives in Colonial Kerala: An
Ethnographic Encounter
33. Sankarankutty Nair.
T.P
Some Neglected Aspects of
Modern Kerala’s Writings in
Social History
34. Shajan K.P. &
Selvakumar V.
Pattanam : The First Iron Age-
Early Historic Settlement on
the Malabar Coast
35. Sheeba K.M Prostitution in Keralam: An Enquiry
36. Sivadasan P. Nationalism and Hindu
Revivalism: A Study of the
Work of Col. H.S.Olcott in
Kerala- 1880-1893
37. Sivasankaran Nair K.&
Jayagopan Nair V.
Commencement and Consolidation
of Perumal Regime in Kerala
38. Sunil P Elayidom Melodies of Modernity : Emergence
of Modern Popular Music and/ as
Public Sphere in Kerala
39. Susan Thomas Defining the Self: Nairs and the
Reform Discourse
40. Tharian George. K Tourism as a Survival Strategy for
Kerala’s Plantation Sector: A
Tantalizing Agenda in the Era of
Globalisation?
41. Thulaseedharan
Assari. S
Looking at the Other Side of
the Flemish Carpet: Role of Sir.
C.P.Ramaswamy Aiyer in
Travancore (1931- 1947)
42. Venkiteswaran C.S Local Images, Global
Concerns : Malayalam
Cinema through the Decades
43. Vijayalekshmy M. Astronomy and Mathematics in
Medieval Kerala: The Social
Context
44. Vinod Chandran K. ‘Secret’ History: ’secret’ (of)
Community - A ‘historic’
Reflection on the ‘politics’ of
Literature
45. Whittaker C.R. Trade between Rome and Kerala :
Conjunctures and Conjectures

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P.J.Cherian Refers Pattanam as South India's Mohenjo Daro-Dr. M.H.Ilias, Associate Professor from Jamia Millia Islamia, New Delhi Gives Evidence

http://web.squ.edu.om/OmanIndia/doc/full/full_9.pdf

Narrating the History of Malabar’s Omani Connection with Special Reference
to the Life Histories of Cheraman Perumal and Saiyyid Fadl Moplah
Dr.M.H.Ilias
Associate Professor
India-Arab Cultural Centre
Jamia Millia Islamia, New Delhi-25
+91-9717039874
mhilias@gmail.com
Oman’s trade ties with the Malabar1 Coast traces back to even before the birth
and spread of Islam in the seventh century.2 The recent archaeological
excavations in Pattanam (Kerala) have brought forth a variety of tangible
evidences for South India’s trade links with the Arab World, including Oman,
from first century A.D.3 There were frequent Omani sailings back and forth
between the major ports of Oman and Kerala since the first century, though the
major diasporic drive came from the merchants of Oman only during the twelfth
and thirteenth centuries. Tibbetts noted that there are early Sumerian inscriptions
refer to ship-building in Oman catering for the ancient Indian Ocean trade.
Certainly Indian wood has been found in Sumerian sites. 4 Abu Zayed, the Arab
traveler mentioned:
“the Arabs of Umman (today’s Oman) take the carpenter’s tool-box
with them and go to the place where coconut trees grow in
abundance. First they cut down the tree and leave it to dry. When it
is dry’ they cut into planks. They weave ropes of the coir. With this
rope they tie the planks together and make of them a vessel. They
make its mast from the same wood. The sails are made of fiber.
When the boat is ready, they take a cargo of coconuts and sail from
Umman. They make huge profits in this trade”5.
1 Geographically, erstwhile Malabar district of Madras state under the British rule comprised
seven districts of middle and north Kerala.
2 The archeological discoveries in Oman and Baharian have revealed a rich maritime tradition
associated with Magan civilization. There are evidences to Oman’s trade connection with
northern part of India which dates back to Indus valley civilization. See Dionisius A. Agius,
Seafaring in the Arabian Gulf and Oman: The People of the Dhow, ( London, 2005)
3 P.J. Cherian, “Pattanam: South India’s Mohanjedaro” an unpublished manuscript, (
Trivandrum, 2006)
4 G.R.Tibbetts, Introduction, in The Arab Navigation in the Indian Ocean Before the Coming of
Portuguese, ( translation of Kitab al-Fawaid fi usus al-bahr walqawaid of Ahmed b. Majid al-Jajdi),
London, 1972)
5 As cited in J.W. Mc Crindle, The Commerce and Navigation of the Erythrean Sea,( Amsterdam,
19730) p. 37

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P.J.Cherian Implants American Political Ideology at Pattanam Archaeological Site

100th Exposure Against an International Archaeological Conspiracy

P.J.Cherian has described Pattanam as a multi cultural site. In the archaeological context any site is multicultural in the sense the unearthed remains provide a wide range of antiquities. But the term multicultural is never used in archaeological context. In the theoretical sense multiculturalism developed in the America as a movement for demand of cultural pluralism in U.S. society. In the 1950’s during the cold war, the United States opened its doors for political refugees from Communist countries such as Hungary and Cuba. Later during the civil rights movement and demand for more cultural pluralism in the United States, a new immigration Law in 1965 opened the doors for immigration into US from different parts of the world. Like the nineteenth century immigrants from Europe, the majority of these immigrants have come to US seeking economic opportunities and political freedom. Since White Anglo-Saxon Protestants , generally known as WASPs have dominated US society for generations, the Italians and Poles were subjected to most barbarian discrimination and prejudice. Racism and anti-Catholicism was also developing at the time. An anglo-Saxon based racism in 1880’s and 1890s grew in the US as a reaction to the immigration of southern and eastern Europeans. Ethnic tension has still remained an important issue in America.It has also led to revision of curriculum in educational programmes.

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P.J.Cherian Says Latin and Greek Texts are based on Facts and Rationale While Tamil Texts are based on Fiction and Legend

Kerala - The Gateway of India

The state is giving its tourism industry a rejuvenating treatment to lure the thinking traveler

by Dinesh Narayanan | Jun 22, 2011

P.J.Cherian says-

There are two kinds of literature that contain references to Muziris, says P.J. Cherian, director of the excavations at Pattanam and director of the Kerala Council for Historical Research. One set comprises texts in Latin and Greek, the languages of trade, written like handbooks or manuals based on facts and rationale. The second is a set of Tamil texts that are laced with fiction and legends, says Cherian.

Roman naturalist Pliny the Elder, who lived between 23 A.D. and 79 A.D., refers to Muziris in his encyclopaedic work Natural History as “primum emporium Indiae” or India’s first emporium.

Archdiocese of Ernakulam-Angamaly Confirms P.J.Cherian's Presence at Syro-Malabar Church Conference on St' Thomas Tradition in India

http://www.ernakulamarchdiocese.org/mainnews_details_temp.php?id=235

Major Archbishop inaugurated the LRC Seminar in Mumbai

Seminar on “Early Christian Communities of St. Thomas Tradition in India”

The 39th Seminar of the Litrugical Research Centre (LRC) was held in Kalyan, Mumbai from July 29-31, 2011 at the Hope Centre, Amboli, Andheri West. The Theme of the seminar was ‘Early Christian Communities of St. Thomas Tradition in India”. This was an effort to shed more light on the presence of Christian communities in early India, especially those outside India.

Eminent Scholars and historian like Prof. K S Mathew, Director, Institute for Research in Social Sciences and Humanities; Rev. Dr. Pius Malekandathil, Professor, Centre for Historical Studies, JNU, Delhi; Dr. PJ Cherian, Director, Kerala Council of Historical Research; Rev. Dr. Mathew Vellanickal, Syncellus, Changanacherry; Rev. Dr. James Kurukilamkatt MST, Santhom Bible Centre, Pariyaram presented papers on various aspects of the theme. There were also several presentations on the Syro-Malabar Mission dioceses outside Kerala.

His Beatitude Mar George Alencherry, Major Archbishop of the Syro-Malabar Church inaugurated the Seminar at a meeting presided over by His Grace Mar Andrews Thazhath, LRC Chairman. Excellency Mar Thomas Elavanal, Bishop of Kalyan welcomed everyone to Kalyan. In the concluding ceremony His Beatitude Mar George Alencherry, Major Archbishop of the Syro-Malabar Church presented Syro-Malabar Research Award to Rev. Dr. Mathew Vellanickal for his outstanding contributions.

This seminar was an attempt to trace the existence of Thomas Christians in parts of India, other than the traditional boundaries of Kerala. This assumes importance in the context of All-India Jurisdiction for Syro-Malabar church.

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From Pattanam to Afghanistan- P.J.Cherian and Roberta Tomber Search the St' Thomas Route To India via Afghanistan at British Museum Conference in March 2011

http://docs.google.com/viewer?a=v&q=cache:0FNkNzryZiAJ:www.britishmuseum.org/pdf/Afghanistan%2520conference%2520programme%2520030311.pdf+p.j.cherian+at+afghanistan&hl=en&gl=in&pid=bl&srcid=ADGEESiEf221BnF18Wgq1BIZtfWpIHlFrHVjnXSeLatgw4PD-hQsxPrVAq0Rm1Y-9Z67XIddd34dHn7HyWOOjWm5QelxT8YgCj0NA1UAhdIhDuHy1AKPfGF_C4OOFOrPkH8mxjMnvIln&sig=AHIEtbSId6ErNG4nyvcOOwUCk-a-ZagEmg&pli=1

Conference: Ancient Afghanistan
Saturday 12 & Sunday 13 March 2011
BP Lecture Theatre, British Museum
£40, Members and concessions £30, refreshments provided
This conference accompanies the British Museum exhibition Afghanistan: Crossroads of the Ancient World. It includes the results of important new research and archaeological excavations in Afghanistan and how other discoveries in neighbouring countries affect some of our interpretations of earlier finds made in that country. It features new interpretations of the sites and objects from three of the sites represented in the exhibition – Ai Khanum, Begram and Tillya Tepe. It also provides a report on the history and current state of the National Museum of Afghanistan by one of its curators. The conference is open to all.
Book tickets through the British Museum Ticket Desk
+44 (0)20 7323 8181
tickets@britishmuseum.org
britishmuseum.org
PROGRAMME
Saturday 12 March: Greeks, Parthians, Sakas and Kushans in Afghanistan and Central Asia
09.00–10.00 Registration
10.00 Welcome
10.15 The route of Alexander and Greco-Bactrian royal chronology
Dr Claude Rapin (UMR8546, ENS-CNRS, Paris, ‘Hellénisme et civilisations orientales’, 45, rue d’Ulm, F-75005 Paris)
11.00 Greek art for the celebration of Arsacid kingship in Parthian Nisa
Prof Antonio Invernizzi (Turin)
11.30 Coffee
12.00 The Old Nisa ivory rhyta between East and West: a matter of style
Dr Eleonora Pappalardo (Turin)
12.30 Recent excavations in Mithradatkert: new light on Parthian Nisa
Dr Carlo Lippolis (Turin)
13.00 Break
14.30 The art of Tillya Tepa: between Graeco-Bactrian roots and steppe developments
Dr Henri-Paul Francfort (CNRS UMR7041 ArScAn, Nanterre)
15.00 Observations on the reconstructions and selected finds from the tombs at Tillya Tepe
Dr St John Simpson et al (British Museum)
15.30 A closer look at gold jewellery from Tillya Tepe
Dr Jane Hickman (University of Pennsylvania Museum of Archaeology and Anthropology)
16.00 Tea
16.30 The Kushan Coin Project
Dr Robert Bracey (British Museum)
17.00 New archaeological discoveries in Afghanistan
Dr Nicolas Engel (DAFA)
17.30 Close
Sunday 13 March: Begram and beyond
10.00 Welcome
10.15 White Gold: The Begram Carvings and trade in ivory products along the so-called ‘Silk Roads’
Dr Sanjyot Mehendale (University of California, Berkeley)
10.45 The preliminary results of a new scientific examination of ivories from Begram
St John Simpson, Emma Passmore, Janet Ambers, Catherine Higgitt, Giovanni Verri and Caroline Cartwright (British Museum)
11.15 Coffee
11.45 The glass from Begram
Dr David Whitehouse (Corning Museum of Glass)
12.15 An ancient glassworking process investigated: making the Begram Fish
Bill Gudenrath (Corning Museum of Glass)
12.45 Break
14.00 Afghanistan, the Periplus and Palmyra
Dr Eivind Heldaas Seland (University of Bergen)
14.30 Ports of the Periplus and the search for Murizis

Dr Roberta Tomber (British Museum) and P. J. Cherian (Kerala Council for Historical Research)

15.00 Tea
15.30 A report on the state of National Museum of Afghanistan today
Mr Abdullah Hakimzadeh (National Museum of Afghanistan)
16.00 The new discoveries at Mes Aynak
Dr Nicolas Engel (DAFA)
16.30 Close

P.J.Cherian Explores St' Thomas Route to India Via Afghanistan at British Museum Conference

The conference on “Ancient Afghanistan” held on 12 and 13 March 2011 was organised by British Museum at BP lecture theatre in UK. Papers were presented by Dr. Roberta Tomber and P.J.Cherian on “Ports of the Periplus and Search for the Muziris.The report by excavators at Pattanam of Parthian/ Sassanian ceramicsof West Asia and its link with Nebatians has to be seen in this context. It was at the court of Parthian ruler Gondophornes that St’Thomas is believed to have arrived and later entered Afghanistan to India according to Roman Catholic tradition.-Details are given in another entry

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P.J.Cherian's colleagues K.P.Shajan and Selvakumar Present Papers on Pattanam at Syro- Malabar Church Liturgical Research Centre- Kochi on November 2005

http://www.smcim.smonline.org/report5.htm
Accession Date and Time 22-09-2011 ; Time 12.30 PM

Report of Syro-Malabar Liturgical Research Centre

November 2005 – August 2006

INTRODUCTION

It was in the Synod of Bishops of the Syro-Malabar Church held in Rome in January 1996 that it was decided to erect a Liturgical Research Centre at the Major Archiepiscopal Curia of the Syro-Malabar Church at Mount St. Thomas. The synod held from November 3-14, 1998 at Mount St. Thomas decided to follow up the matter. Therefore, the Apostolic Administrator of the Syro-Malabar Church, the present Major Archbishop, with a decree dated April 10, 1999 erected the “Liturgical Research Centre”.

In the last seven years LRC had organized 27 research seminars on different important subjects that concern the Syro-Malabar Church with the participation of experts in the field. Through the seminars LRC has been able to prepare a venue for experts to come together and deliberate about the past, present and future of our Church in an atmosphere of fraternal cordiality and intellectual seriousness. The 12 books and one CD of the LRC publications have been well appreciated. People of different walks of life with interest are visiting the St.Thomas Christian Museum and the Documentation Centre.

The following report of the Commission for Liturgy is from December 2005 to August 2006. The activities of the Liturgical Research Centre (LRC) are categorized into the following five realms: 1) Research Seminars 2) LRC Publications 3) Library and Documentation Centre and 4) St. Thomas Christian Museum 5) Other activities as per the direction of the Synod.

I. Research Seminars

1. The Research Seminar on the Social Life of Kerala in the First Millennium

This was the 25^th seminar under the auspices of the Liturgical Research Centre at Mount St.Thomas from 15 Tuesday 4 PM –17 Thursday 1PM, November 2005. The seminar was inaugurated by Mar Andrews Thazath, the Chairman of LRC in the meeting presided by Mar James Pazhayattil. 64 participants including Mar Mathew Annikuzhikattil, and Mar Joseph Kallarangatt attended the seminar. After a prayer of invocation Fr. Pauly Kannookadan, the Executive Director of LRC, welcomed the participants. This was followed by the presentation of the papers, responses and discussion on them.

Orientation Talk:	*The Study of the History of Kerala in the First Millennium* Prof. Dr M.G.S. Narayanan

I Paper:	*The Christianity in India in the First Millennium*. Fr Dr Thomas Pallipurathukunnel Response: Fr Dr Raphael Ambadan

II Paperson Muziris:	i. *Pattanam the First Indo-Roman Trading Centre on the* *Malabar Coast. Dr K.P. Shajan ii. Archeological Findings about Muziris. Dr Selvakummar iii. The History of Muziris in the First Century*. Mr P.K.Gopi

III Paper:	*The Socio-Cultural Life of Kerala in the Copper Plates Grants with Special Reference to the Tharissappilly Plates* Prof. Dr M.G.S Narayanan, Response. Fr Dr Mathias Mundadan

IV Paper:	Art and Architecture in the Christian Culture of First Millennium CE Kerala, Prof. George Menacherry. Response. Mr K.C.Narayanan

V Paper:	Christians and the Cultural Shaping of India in the First Millennium A.D., Fr Dr. Pius Malekandathil. Response Fr Dr Xavier Koodapuzha

After each paper and response there was one-hour discussion on them. It is suggested in the seminar that the origin and development of the St. Thomas Christians are to be studied with archeological excavations and scientific proofs. With the vote of thanks proposed by Fr. Jose Kochuparambil the seminar came to an end at 1 p.m. on 17 November.

2. The Research Seminar on Vatican Council II and the Syro-Malabar Church held on 21-23 March 2006.

The 26^th seminar under the auspices of the Liturgical Research Centre on Vatican Council II and the Syro-Malabar Church is conducted in connection with the Ruby Jubilee of the conclusion of Vatican Council II. The seminar was inaugurated by the Major Archbishop Mar Varkey Cardinal Vithayathil. Archbishop Joseph Powathil delivered the Benedictory Talk in the meeting presided by Bishop Mar Andrews Thazath, Chairman of LRC. Bishop Mar Joseph Kallarangatt gave the introductory talk. 77 experts in various fields including 10 bishops participated in the seminar. After a prayer of invocation Fr. Pauly Kannookadan, the Executive Director of LRC, welcomed the participants. This was followed by the presentation of the papers, responses and discussion on them.

Orientation Talk: The Impact of Dei Verbum and Syro Malabar Church Bishop George Punnakottil

I Paper:	The Impact of Vatican Council II on the Syro-Malabar Church. Fr. Dr Xavier Koodapuzha. Response: Fr.Dr Paul Thelekatt

II Paper:	The Education Mission of Syro-Malabar Church and Vat II Fr Dr Antony Kariyil Response: Prof K.M. Francis

III Paper:	Influence of Vatican Council on the Liturgical Life of the Syro-Malabar Church Bishop Thomas Elavanal. Response: Fr Dr Antony Nariculam

IV Paper:	Vision of Vatican Council II and the Institutes of the Consecrated Life of the Syro- Malabar Church : Rev. Dr James Aerthayil CMI Respons: Fr Dr Mathew Paikada

V Paper.	The Vision of Vatican Council and the Clergy of the Syro- Malabar Church: Msgr Bosco Puthur. Response Fr Dr George Oliapuram

VI Paper:	The Vision of Vat II and the Laity of the Syro-Malabar Church: Prof K.T.Sebastiam Response.Prof Monamma Kokkad.

After the presentation of all the papers and responses there took place a very fruitful general discussion. The following suggestions emerged in the discussion:

The Syro-Malabar Church should have more openness for the mission activities in India and abroad.
There should be more participatory role for the laity in our Church.
The Church should maintain a fraternal relationship between Bishops, Priests and Laity. The new emphasize of Vatican Council II on the nature of the Church as the people of God should be maintained in our Church.
It is requested to publish these papers and responses of the seminar

The participants unanimously agreed that the seminar was well organized; the papers and responses were scholarly presented. With the vote of thanks of Fr Jose Kochuparambil the seminar was concluded.

3. The Research Seminar on the Sacramentals of the Syro-Malabar Church held on 14-15 June 2006.

This was the 27^th Seminar under the auspices of the Liturgical Research Centre since its erection in 1999. The seminar was attended by 60 participants, including Bishops Mar Andrews Thazhath, Mar Paul Joseph Kallarangatt, Mar Abraham Mattam and Metropolitan Mar Aprem. After a prayer of invocation Fr Pauly Kannookadan, the Executive Director of LRC, welcomed the audience. The seminar was inaugurated by Mar Andrews Thazath, the Chairman of LRC. This was followed by the presentation of the papers, responses and discussion on them.

Orientation Paper I:	The Biblical Meaning of the Blessings. Rev. Dr Andrews Mekkattukunnel

Orientation Paper II:	The Meaning of the Sacramentals according to the Official Teachings of the Church Rev. Dr Thomas Pottemparambil MCBS Response Rev. Dr Thomas Poovathannikunnel

I Paper:	The Historical Analysis of the Sacramentals of the Syro-Malabar Church Rev. Dr Antony Vallavanthara Response of the First Paper Rev.Dr John Theckanath Panel Discussion presided over Bishop Mar Joseph Kallarangatt Sacramentals of the Assyrian Tradition Mar Aprem, Metropolitan of the Church of the East Sacramentals of the Antiochean Tradition Mar Thomas Koorilos, Bishop of Muvattupuzha Sacramentals of the Latin Tradition Rev. Fr Jose Palathingal

II Paper:	The Pontifical Rites of the Scaramentals(Consecration of the Church, Blessing of Holy Oil etc.) in the Syro-Malabar Church. Rev. Dr Jose Kochuparambil Response: Rev. Dr Mathew Valiamattom

III Paper.	The Sacramental Blessings in the Syro-Malabar Church Rev. Dr Antony Nariculam Response: Rev. Dr Geo Thadikkatt

IV Paper:	The Profession of Vows and Consecration of the Virgins Rev. Dr Prasanna CMC Response: Rev. Dr Jose Kuriadeth The Funeral Rites of the Syro-Malabar Church Rev. Dr Pauly Maniyattu Response Rev. Dr Vincent Chittilapilly

After each paper and response there was one-hour discussion on them. With the vote of thanks proposed by Fr Antony Kozhuvanal the seminar came to an end at 8 p.m. on 6 April. As a first attempt to find out the history, liturgical meaning and the theology of the Sacramentals of our Church, it is well appreciated that the selection of the topic is very relevant for research study. It is suggested that the relation between sacraments and sacramentals is to be highlighted and papers could be published after necessary modifications.

II. LRC PUBLICATIONS

LRC publishes papers presented in the seminars as well as other studies, concerning theology, history, spirituality and liturgy of our Church. Already 12 books and one Video CD were published by LRC. The following books will be published shortly by LRC:

1. The Impact of Vatican Council II on the Syro-Malabar Church (13^th book of LRC).
2. The Social Life of Kerala in the First Millennium (15^th book of LRC).

III. Documentation Centre and Library

1. New Documentation Centre attached to the Museum Building.

As per decision of the XIII Synod (August 2005) to start the documentation centre for our church in the Museum building and to shift the functioning of the LRC office to the same building, the building arrangements to start the Documentation Centre and to shift the Office are completed.

2. Collection of Ancient Liturgical Books for the Documentation Centre

In this period we have added very good number of ancient liturgical books of our Church to the Library. They are an important collection of documents for our library and documentation centre. We have added also more volumes of the recent publications to our library.

3. Preparation of the reference books of the liturgical texts of the Syro-Malabar Church after critical study.

The XIII Synod (August 2005) had decided to give LRC the mandate to make reference books of the liturgical texts of the Syro-Malabar Church after critical study, starting with the text of the Holy Qurbana. According to the direction of the Synod the LRC made a consultation meeting of the Experts in Liturgy on 16 August 2006. In the meeting of consultation the following suggestions were made by the participants

Collect available source materials from India and abroad for research studies namely manuscripts, printed works, monographs, published and unpublished dissertations, internet access to the international libraries, recent publications and periodicals.
Publish the classified bibliography on Syro-Malabar Liturgy.
Entrust research study to the competent research fellows.
Start the research study with the history of the development of the our Qurbana
Further study on Pastoral Liturgy and possibilities of Inculturation should be fostered.

IV. St. Thomas Christian Museum

St. Thomas Christian Museum is an important milestone in the activities of the LRC. Mar Varkey Cardinal Vithayathil C.Ss.R., the Major Archbishop, canonically erected St. Thomas Christian Museum on December 15, 2000 and formally inaugurated it on November 10, 2001. The museum is open to the public, with a token fee for admission, from 10 a.m. to 12.30 and 2 p.m. to 5 p.m., Monday being holiday. The following works were already completed during this year.

Inside the Museum the picture of Blessed Kunjachan painted by artist Devassy is placed with the relics of him donated from Ramapuram.
A collection of old musical Instruments were placed in the Museum.
A collection of the articles depicting cultural and religious life of St.Thomas Christians were placed in the Museum.
Construction of two toilets for the Museum
Paving the backside of the Museum

With gratitude we remember the benefactors who have donated valuable articles to the Museum.

V. Other activities as per the direction of the Synod

1. Syro – Malabar Emblem Competition and preparation of the Models of the Emblem

As per the direction of the synod LRC has conducted a competition to design the models of the emblem for the Syro-Malabar Church. 303 entries came from artists including priests, religious and laity. Rev.Dr Jacob Vellian, Rev.Dr Sebastian Eluvathingal and Artist David evaluated the entries. On the basis of the evaluation of the Experts the prize list was finalized and published in the meeting of the Board of Directors on 22.03.2006. The cash awards and certificates were distributed by the Chairman of LRC to the award winners in the inaugural session of the LRC research seminar held on 13-15 June 2006. The award winners are the following:First Prize: Anto Chakiath CMI; Second Prize: Sr. Soumy Jose SD; Third Prize: Joseph Francis and Bro. Tinto Thalonikkara; Consolation Prizes: 1, Bro. Sinto Kareparamban 2. Jose Antony Kuzhively 3. Sr. Nicy CSC 4. Sr. Ersela CMC 5. M.T. Xavier 6. Win Society of Jesus 7. Venu Malippara. Having gone through the entries of the competition the XIII Synod (January 2006) decided that any of the selected emblems will not be taken as such the emblem of the Church. As per suggestion of the Synod LRC had entrusted three artists to prepare certain models of the emblem on the basis of the entries of the competition.

VI. Finance

We remember with deep gratitude and appreciation for the the financial help the LRC has received from both local and foreign.benefactors for the various programmes. We acknowledge with gratitude the reception of the financial subsidy from Missio, Aachen in order to conduct the research

seminars. Another of our benefactors is Oeuvre d’ Orient of Paris, who gives us annual subsidy. May I place on record our gratitude to the Director and to Mr. Thomas Varghese, the Regional Director and to all co – workers and to all benefactors of CNEWA for the financial subsidy they give occasionally for the Museum.

VIII. A WORD OF THANKS

First of all I thank God for His loving protection and wise guidance. I take this opportunity to place on record our gratitude to the Major Archbishop, Cardinal Varkey Vithayathil, to all the members of the Synod of Bishops, and to all the members of the Curia and the whole staff at Mount St. Thomas for their love and concern towards the Liturgical Research Centre.

I acknowledge with gratitude the sincere co-operation and constant encouragement of Bishop Mar Andrews Thazath, the Chairman of LRC, Bishop Mar Joseph Kallarangatt, Bishop Member and of Fathers Antony Kozhuvanal and Jose Kochuparampil, members of the Board of Directors. My sincere thanks go to the present staff of LRC Sr. Anice SABS and Mr Martin. I take this occasion to thank Mr Baiju who have served in the Museum last five years. With deep gratitude to all, who helped us in our different activities, Liturgical Research Centre presents this report.

Fr Pauly Kannookadan,

Executive Director 20 August 2006

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Church DNA Profiling Claims Jewish Paternal Lineage for Hindus -Post Pattanam Scenario

Post Pattanam Devolopment-Photos of Papers Presented on Church DNA Profiling -Details on Earlier Post
- http://www.nazraney.com/journal36.htm
Plathottam%20mathew%204.JPG

Presidential address by Prof. George Menachery

Dr. Mini Kariappa presents her paper based on her

research on Syrian Christian, Jewish, and Namboothiri

DNAs at the Hyderabad Center

Anugraha Prabhashanam by Metropolitan Dr. Mar Aprem of Assyrian Church and P.J.Cherian's Mentor

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DNA Gambling by Christian Church-From Archaeology to DNA

DNA Gambling by Christian Church to Prove Jews From Syria-Turkey and Meditarranean were Paternals of Hindus-From Pattanam Archaeology to DNA Profiling

http://www.indianchristianity.com/html/NewsDigest.htm

Pattanam excavations were conducted to establish the St' Thomas legend as History. Now DNA profiling has started to establish that the forefathers of Hindus were Jews.It has been argued by P.J.Cherian that west Asian ceramics from Pattanam has links with Nebatian Jews of Dead Sea region (P.J.Cherian Muziris Heritage Project -Pattanam Excavations -2008 Published by Kerala Council for Historical Research -Thiruvananthapuram). Before Pattanam excavation work was about to be launched in full swing in 2004, Dr. Mini Kariappa Asst. Professor/ Professor of Anatomy & Genetics at the Jubilee Mission Medical College of Thrissur and Kolenchery College of Medicine started her work to diagnose blood samples for DNA mapping at the Hyderabad Center.When she shared her findings with George Menancheri President of Church History Association of India (CHAI) included a sentence about her finding that the Chitpavan Brahmins, the Tulu Brahmins, the Namboothiris and the Nazranies or Syrian Christians all have the same DNA factors i.e. those of the Jews . It was presented in his paper at the 13th Triennial of the Chuch History Association of India CHAI at Goa on ASPECTS OF THE IDEA OF “CLEAN AND UNCLEAN” AMONG THE BRAHMINS, THE JEWS, AND THE ST. THOMAS CHRISTIANS OF KERALA . Now Mini Kariappa has presented her paper at the World Genetic Conference held at Manipal and has been published in their Journal.Recently she gave a presentation of her interesting findings at Kuravilangad Conference of Syrian Christians inaugurated by Mr. K. M. Mani and attended b MLAs Bishops and Metropolitans . It was presided over by Prof. George Menachery.Mini Kariappa's paper will be presented at the Platinum Jubilee and 15th Triennial Conference of CHAI the Church History Association of India 6-9 Oct. 2011 at Hyderabad. On September 27 , 2011 It was reported that Coastal region of Kerala has provided a gateway for traders, especially from Mediterranean region . DNA profiling at Department of biotechnology at SriBuddha college of engineering has found that the Ezhava Hindus of Kerala have Paternal lineage with Europeans and those of Syria-Turkey region.(The Hindu 27-September 2011-Thiruvananthapuram Edition)

DNA Profiling Proves Chitpavan Brahmans , Tulu Brahmins, Nampoothiri Brahmins of Maharshtra, Karnataka and Kerala have Jewish Patriarchal Ancestry as Syrian Christians--Church History Association of India

http://www.indianchristianity.com/html/NewsDigest.htm

A Post Pattanam Devolopment- Pattanam Archaeology linked with DNA

After pattanam excavations was used by P.J.Cherian to ascetain the arrival of St' Thomas in Kerala, a parallel devoloment is taking place. Dr. Mini Kariappa of department of genetics, Jubilee mission Medical college, Thrishur and and also of Kolencheri Medical centre has come out with George Menanchery of Church History Association of India (CHAI) that Chitpavan Brahmins, Tulu Brahmins and Nampoothiri Brahmins of Maharashtra, Karnataka and Kerala have a common Jewish ancestry like Syrian christians. Dr. Kariappa and George claim that it has been detected from DNA profiling. A detailed paper shall be presented at Triennial conference and Platinum Jubilee of Church History Association of India (CHAI) taking place at Hyderabad from 6th to 9nth October 2011. More details and pictures can be seen from other postings

Pattanam Feedbacks-DNA proves Hindu Ezhavas have West Asian-Meditterranean Ancestry

After Church history Association of India (CHAI) and its Secretary George Menanchery came up with claims that Chitpavan Brahmins, Tulu Brahmins and Namputhiri Brahmins of Maharashtra, Karnataka and Kerala have Jewish ancestry which has been proved by church DNA profiling, it is the Hindu Ezhava community that has been targeted. DNA profiling by students of Sri Buddha Engineering college, Pandalam has made up claims that Hindu Ezhava community of Kerala have Mediterranean(European) and West Asian ancestry proved by DNA profiling.(The Hindu 27-09-2011 Thiruvananthapuram Edition ) The common factor that has united church DNA and engineering college students is the common background raised by them . They have claimed that Roman-Greece Turkish and Mediterranean traders have visited Muziris and the West Asian ancestry by Ezhavas and Brahmins have been obtained through sea trade ie Pattanam. The Church history Association of India (CHAI) and Mar Gregorios study forum organised a talk on Pattanam which was presented by P.J.Cherian at Malankara Orthodox church.

After Aryan Invasion DNA Profiling Gains Momentum Following Pattanam Excavations

http://www.thehindu.com/todays-paper/tp-national/tp-kerala/article2489303.ece

The Hindu

PATHANAMTHITTA, September 27, 2011

Study says Ezhavas have European paternal lineage

Radhakrishnan Kuttoor

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DNA profiling of Kerala population throws up interesting pointers

Ezhavas have more genotypic resemblance to the Jat Sikh population of Punjab and the Turkish populations than to East Asians, indicating a paternal lineage of European origin, according to a DNA- profiling study of the Kerala population. It was done by a team from the Department of Biotechnology and Biochemical Engineering at the Sree Buddha College of Engineering at Pattoor, near Pandalam, comprising Seema Nair P, Head of the Department of Biotechnology and Biochemical Engineering; Aswathy Geetha, and Chippy Jagannath.

Their academic paper was published in the Croatian Medical Journal (Croat MedJ) in June. The study analysed the short tandem repeat (STR) profile of Y-chromosomes in male blood. Blood samples were collected from 104 unrelated healthy Ezhava men over a period of one year from October 2009.

As many as 98 of the 104 haplotypes (a combination of DNA sequences) examined were found to be unique ones. “Out of the 104 haplotypes, 10 were found identical to the Jat Sikh population of Punjab, which is the greatest number among the Indian populations, and four to the Turkish population, which is the greatest number among the European populations. It further clarifies that the Ezhavas were genetically more similar to the Europeans (60%) than to the East Asians (40%),” report said.

“Due to the geographical position of the Indian Peninsula between Africa, the Pacific, and west and east Eurasia, different populations have moved through its territory. This is why [the] ethnic Indian population shows enormous cultural, linguistic, and genetic diversity.

The long sea coast of Kerala on the southern most part of India has provided a gateway to India for many Asian, European, and Sri Lankan missionaries and traders. Non-tribal communities of Kerala, as shown by a human leukocyte antigen (HLA) analysis, were influenced by Dravidian, Indo-European, and East Asian gene pools.''

The Ezhava population of Kerala has features of European, Central Asian, and East Asian gene pools. Mitochondrial DNA studies validated the presence of two distinct, eastern and western Eurasian-specific lineage groups in India, suggesting at least two separate migration events to India, says the report.

According to K. Sasikumar, chairman of Sree Buddha Education Society, the data would help develop unique genetic fingerprints or a DNA barcode for personal identification, forensic analysis, and so on.

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Church has Final Say on DNA and Archaeology of India

Consecration of DNA Seminar on September 2011 Showing Metropolitan Dr. Mar Aprem of Assyrian Church

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Official Publication on March 2011 by Dr. Mar Aprem and P.J.Cherian Declaring Pattanam as Landing Spot of St' Thomas

http://news.assyrianchurch.com/ancient-texts-get-digital-touch/1361

ANCIENT TEXTS GET DIGITAL TOUCH

Posted on 05 March 2011. Tags: Mar Aprem Mooken

An attempt to trace and preserve documents pertaining to St. Thomas Christians in Kerala received a boost when some ancient texts were digitized.
“This historic achievement would help establish the Syrian Christians link with Saint Thomas the Apostle,” said Metropolitan Mar Aprem Mooken of Church of East, a day after 180 rare documents were digitized. The metropolitan heads the St. Ephrem Ecumenical Research Institute in Kerala which has undertaken the project in collaboration with the state’s communist government and the Central European University in Budapest.
The project aims to catalogue and digitize the documents related to Christians who trace their faith to the apostle, Bishop Mooken said. It wants to find out the roots of religious practices among these Christians who are now scattered in many denominations, including the Catholic Church, the bishop said. These Christians believe the saint came to Kerala in 52 AD and preached the gospel before his death in neighboring Tamil Nadu state 20 years later.
The digitized documents were in Bishop Mooken’s possession. One of them was a facsimile edition of the canon law practiced by St. Thomas Christians. Its original had disappeared seven centuries ago, Bishop Mooken said.
Metropolitan Abdisho Bar Brikha of Nisibis and Armenia, a province of the Church of the East, compiled the canon in his own hand in 1291. Istva Prczel of the Budapest university edited the revived text.
Bishop Mooken, 70, said the research center has received another 200 documents from various sources that it plans to digitize soon. He said Syrian Christians lost vital clues about their culture and heritage when the Portuguese missioners burnt large volumes of their literature in 1599.
St. Thomas Christians had for centuries followed the Eastern rites and liturgy which brought them in conflict with the Portuguese missioners. The Portuguese wanted to ensure the dominance of Latin liturgy over St. Thomas Christians, he explained.
Another retrieved document is Kashkol, a breviary-prayer book, that “miraculously survived destruction by the Portuguese inquisitors,” the prelate said.

P.J. Cherian, who heads the Kerala Council of Historical Research, said the facsimile edition of religious texts of St. Thomas Christians is a “turning point” in history. Recent excavations in Kerala have found evidence of a port city that existed more than 2,000 years at a place where Saint Thomas is believed to have landed. Preserving the lost documents would shed new light on the cultural heritage of people of Kerala.

Source: ucanews.com

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Pattanam-DNA and Association for the Preservation of the Saint Thomas Christian Heritage

Dr. Mar Aprem Honorary President and P.J. Cherian is President -Association for the Preservation of the Saint Thomas Christian Heritage

http://ibnlive.in.com/generalnewsfeed/news/project-to-trace-and-preserve-syrian-xian-texts-in-progress/584343.html

February 2011

Project to trace and preserve Syrian X''ian texts in progress

PTI | 12:02 PM,Feb 20,2011 As part of the resistance to the "Latinisation" campaign, community leaders congregated at Mattanchery near Kochi in January 1653 and took a vow not to fall in line. This event was known as the "Bent Cross Oath" or "Koonan Kurishu Sathyam" in Kerala history. The facsimile edition of the canon law was published by the Georgias Press LLC, USA, as part of an extensive project to survey, catalogue and digitise manuscripts in Syriac, the language spoken by Jesus, Aprem said. The project also seeks to unearth and preserve other heritage material relating to over 2000 years of Christianity in Kerala and make them available to the scholarly community as well as the public. According to tradition, Syriac, also known as Aramaic,was not just the mother tongue of Jesus but also held in high reverence by early Christians as the language in which God conversed with Adam and patriarchs like Abraham, Aprem said. The project was first launched by the Kottayam-based Saint Ephrem Ecumenical Research Institute (SEERI) and the Central European University, Budapest. The project has also collaboration with the Oriental Institute of Tubingen univsersity, Germany, Hill Museum and Manuscript library (HMML), Minnesota, and Beth Mardutho, the Syriac Institute, New Jersey. A local forum, called Association for the Preservation of the Saint Thomas Christian Heritage, with Dr P J Cherian, Director of the Kerala Council for Historical Research as President and Aprem as Hononary President was formed in March 2008 to locatae, gather and preserve all available documents. The Association's efforts in tracing and preserving the manuscripts and archival documents in diverse languages as well as monuments and works of art were progressing,Aprem said "The Syrian Christians in Kerala, despite being divided into different church denominiations, are keen to trace their roots and preserve documents relating to their evolution through centuries," he said. About 150 manuscripts had been digitized including the Chaldean Kashkol written in 1585 at Kothamangalam and 'Hudra' (prayer book for 365 days), he said. An Aramaic scholar, Aprem received his doctorate in History of Assyrian Church and some time back brought out a book, 'Teach Yourself Aramaic', received well in India and abroad. For Saint Thomas Christians in Kerala, Syriac used to be the main church language until the mid-20th century and it has enriched the vocabulary of the Malayalam language contributing words lik 'Malaakha' (Aangel), 'Kudasah' (Sacrament), Qurbana' (Mass), Mishiha' (messiah) and 'Mammodeesa' (baptism), Aprem said.

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Consecration of DNA Seminar on September 2011 Showing Metropolitan Dr. Mar Aprem of Assyrian Church

Guru · Guru

St' George Forane Church at Angamaly(Ernakulam -Angamaly Archdiocese) Claims Pattanam as Muziris and Landing Spot of St' Thomas-Full Text

	Accession Date and Time -07-10-2011; Time 2.40 PM http://smcim.smonline.org/angamaly/christianity.htm A Historical review about the Christianity of Angamaly

	Archdiocese of Ernakulam-Angamaly St. Thomas Tradition –a brief What we know about the history today, in general, is through that had already been recorded or written. A major part of the other side of the history still remains in the dark. The sleeping history can be explored to some extent and awakened through teamwork, by undertaking field studies, literature collections and analysis. In recent years a number of Christian historical books have been published. The major contents of all these works are almost new version of the old ones and the new inputs are very scanty. Lacks of proper field research, lapses shown in the protection of antique monuments, ignorance of foresight etc. have adversely influenced the quality of outcomes. Did St. Thomas really come to India? What are the authentic evidences available to establish the same? These questions are projected at all times and the solutions put forward are not fully satisfied with the many of scholars and researchers. Dr. Rajendra Prasad, the first President of the Republic of India, speaking on the occasion of the St. Thomas Day Celebrations at New Delhi on December 18, 1955, said, “Remember, St. Thomas came to India when many of the countries of Europe had not yet become Christian, and so those Indians who trace their Christianity to him have a longer history than many of the European Countries. And it is really a matter of pride that it so happened.” According to the Malabar tradition, St. Thomas the Apostle, came by sea, and landed at Cranganore (Kodungalloor) in A.D. 52. He preached gospel; converted high caste Hindu families in various places of Malabar and erected a few public places of worship. Then he moved to Coromandel and suffered martyrdom on or near Little mount. His body was brought to the town of Mylapore and was buried in a holy shrine (Santhome church) St. Thomas tradition might be considered to consist of elements of the traditions of Malabar, Mylapore or Coromandel and the Chaldean church. Some details of this combined tradition may be found in a few folk songs such as Rabban pattu, Veeradiyan pattu, Margam kali pattu etc, and some historical accounts both of which now exist in written records. Nevertheless, the people of Malabar undoubtedly possessed a rich oral tradition, which reflected fully or partially in their folk songs and even in written annals. And all these various vehicles of tradition were available in the 16th century to the inquisitive Portuguese, who made ample use of these sources and wrote down their accounts in the form of letters, reports, depositions and well-composed histories. Typical Traces Of course, we may put aside the testimonies of forefathers of church like St. Ephrem, Ambrose and Gregory etc. However, the first landmark in the realm of tradition, which has solidified itself during the last twenty centuries, is the belief preserved in the Malabar Jews. They affirm that when they landed in Malabar in 69 A.D. they found there a colony of Christians. One of the source books for the life and mission of St. Thomas, the Apostle, is the work called “The Acts of St Thomas” which dates probably from early 3rd century. It is considered to be an apocryphal work, but serious scholars seem to favour the historical evidences mentioned in the work. According to the Acts, the Apostle St. Thomas preached gospel in the land of Gondaferes. This prince is the Parthian King Guduphara, who was ruler of Afghanistan and the Punjab during the second quarter of the first century A.D. The country called Parthia (B.C. 250-A.D.226) was included Northern and Western India and a large part of Indus valley (Major India). Till the middle of the 19th century even the existence of such a King was considered legendary or a myth. But, the most dramatic discovery in the field of numismatics in India effected a wonderful change in the realisation of this true whole story. In 1857, a large number of coins were discovered in Kabul, Kandahar and in the western and southern Punjab bearing the name of Gondophares. Some of these coins were now kept in the Lahore Museum. The St. Thomas tradition is not a creation of fancy. On the other hand the co-existence of co-ordinate facts, points to the definite conclusion that the Apostle did come to Malabar to make the earliest beginning for the propagation of Christianity. Origin of St Thomas Christians – A Topographical Outlook About Angamaly In the church history, it is generally considered that the St Thomas Christian communities of Cragannore (Kodungalloor) and Palayoor were migrated to Angamaly during early periods of Christian era. Why these Christians selected Angamaly to migrate? Why Angamaly was chosen as the seat of Archbishop House for many ancient centuries? From the ancient period onwards, the highest density of population of St. Thomas Christians was seen at Angamaly, Why? Mar. Francis Ross recorded - the See of Angamaly was the most ancient See of India. - the See of Mylapore which was found by the Apostle Thomas himself, was transferred to Cragannore when the Christians left Mylapore and got themselves established in Cragannore, and the See of Angamaly was the continuation of the Cragannore See.” Why? According to the traditional belief, the apostle St. Thomas visited India two times and preached gospel. He started his initial journey to India with the traders through the silk route touching Takshasila (the capital of the Parthian Kingdom) and second time through the spice route. The land route, which was the common route followed by the traders engaged in oriental trade to fetch Chinese Porcelain and silk, and was able to reach North West India, ruled by the Parthian King Gondophoros. After his evangelization work in North India, St. Thomas is said to have returned to Jerusalem for attending the first Jerusalem council via Barygaza ( Braukaccha or Broach), which is mentioned as an important port-town in Gujarat by Periplus of Erythraen sea. St. Thomas is believed to have come to South India after the Jerusalem council via Persian Gulf and Socotora. Attempts to historicize the activities of St. Thomas in South India would necessitate a close at the international developments, against which the apostolic work is depicted in tradition. It was possible to reach Malabar (Kerala) coast from European countries within 42 days through spice route (sea route) with the advantage of monsoon winds. The discovery of the advantage of monsoon winds for navigation, in Northern Indian Ocean sector in A.D. 45 by Hippalus, increased the sea traffic between Roman Empire and Malabar. St. Thomas established seven churches (Communities) at Muzuris(Kodungalloor ), Palayoor, Paravoor (Kottakkavu), Kokkamangalam, Niranam, Kollam and Chayal (Nilakkal) in Malabar. Even though this belief may not be fully realistic, or otherwise if it is so, it can be pointed that there were other nearby places also, like Angamaly, Alangad, Mala, Malayattoor etc, which were enlightened by the Gospel with the visit of St. Thomas, which can be substantiated with the ancient topographical features and tracing the trade centers of that time. The possibility of Angamally as the origin of St Thomas Christians cannot be simply ignored. No doubt, it is a thrust area and needs a serious research studies in this subject. Angamaly (position 10° 20¢N & 76° 37¢E) was well connected with the rivers and mountains; and it was the one of the main trade junction of spices (mainly pepper) with guardhouse, and path way to Spice route in Malabar. It is believed that St. Thomas traveled from Malabar to Thamizhakam through land route (Ghat route) crossing Western ghats. This route, starting from Muzuris to Madurai /Pandi, connects different places, mainly Angamaly, Manjapra, Malayattor, Kothamangalam, Adimali,Poopara, Bodimeetu, Bodynaikanoor and also via Admali, Munnar, Pollachi, Udmalpettu, etc. Kings, Traders and Missionaries of various religions used this route, for a long period in ancient centuries. An account about this route, given in the Ernakulam District Gazetter is as follows: “According to tradition, St. Thomas came to Malayattor by the then familiar route, through some passages in the western ghats which linked Kerala with Pandien kingdom”. There is also a narration about the same fact in the famous Ramban pattu. River valley-civilization It would be very interesting to know that the mountain route (path to spice route) was actually ended at Angamaly and the river originated from Western Ghats, flowing through Angamaly, was used for inland navigation, which was connected with the Arabian Sea. This wide and long river, later named as Periyar (In Tamil ‘periya are’ means large river), was partially diverted away from Angamaly during the great flood in 1341. This great flood resulted deposition of silt in the various locations of the river (This feature is very evident at the river strip of Naithode-Chethikode regions) and obstructed the river flow by reducing its volume. This river is known as Manjally River now. The river (Manjally River) almost surrounding Angamaly had great influence in the development of a unique community culture and also a main trade center. Recent years, the topographical structure of this river has been considerably changed again and reformed as a small stream. The olden remarkable memories of non-mechanized sailing vessels means flag vessels (pathamari) for foreign trades, warehouses, guard house, boat jetties, markets (angadies) etc located near the banks of this river are placed today in the history of myth. This was the river, which played a major role in the formation and concentration of ideal location of St Thomas Syrian Christians at Angamaly, from the beginning of Christian era. It could be seen that the peculiar geographical features of Angamaly was the basis of the unique civilization in and around Angamaly during the ancient period. If we go through the Periyar valley civilization, a number of hidden facts can be revealed about Angamaly. From the adjacent regions of Angamaly, namely Kidagoor, Kodussery, Malluserry, Karippasserry etc, megalithic monuments were discovered during the last few decades. In the eastern side of the Angamally, it was unearthed (1986) urn burial jars containing remains of rusted iron tools. From Kodusserry, 783 Roman silver coins were unearthed in 1987. These coins were used in 1st century A.D. in various parts of India, which points that Angamally was well connected with the international and national trades. An urn burial was discovered in January 2005 while digging for a foundation pit at Karippassery, a small hamlet near Vattaparambu village, lying about 5 km south east of Angamaly town in Ernakulam district. It was found in a plot owned by Mr. Sebi Kavalipadan. No mortuary goods were found in the urn but it was covered with pottery lid. A white sticky organic material, probably the disintegrated and decomposed bones was noticed in the bottom portion of the urn. The burial is datable to the Iron Age-Early Historic period. The site is situated at about 10 m MSL on a sloping laterite flat surrounded by river terraces, palate channels and flood plains of the Periyar and the Chalakudy rivers. A number of urn burials and few solenoid cists are reported in the nearby areas. A punch marked coin hoard and many megalithic burials were earlier found at Kodussery, about 1 km NE of the site (Journal of Centre for Heritage studies, Vol2, 2005) The foreign traveler Cosmos, who visited in India (A.D. 522) in his Topographia Christiana, stated that, ‘Male was the center of pepper trade, where a Bishop was doing services among a strong Christian community’. Even though there are difference of opinion about the location of Male, it is believed that Male was located in the present place of Angamaly (Anga-Male). It has come to the notice that most of the historical significances were brought to Kodungalloor by linking the names of historic places such as Cragannore, Mahadevarpattanam, Muzuris, Vanchi, etc. to Kodungalloor during the first few Christian centuries itself. This could not fully be justified; because, the recent archaeological findings at Pattanam (N. Paravoor) such as large scale collection of Italian amphora jars, roulette tiles, Mesopotamian torpedo jar, west Asian glazed potteries, beads and semi-precious red stones, bricks etc used between B.C. (1st century) and medieval periods, projected a high level academic dispute during 2004-07 and finally, experts in this field recognized that , the actual location of Muzuris was at Pattanamm and not at Kodungaloor. Vanished Nazraney Heritage values The present Forane Church in the name of St George (West church) was located at the bank of river (Manjally River). There was a boat-jetty locally known as pallikadvu (Church boat-jetty) at northwest side of this church that was used till the end of the 19th century. In 2001, an investigation team identified the remains of laetrite stone steps (padavu). Earlier an extension of the river was directly connected with the boundary of the church plot and later due to the shortage of river water, the riverbed reformed as paddy field. At present, when rainwater floods during monsoon season in the paddy field, reflects the paddy field as river view, which recalls the ancient topographical similarity. Even though this location is not existent now, a clear and real proof is available in the Varthamanapusthakam. In historical records, it is seen that there was a regional ruler, known as Mangattu Kaimal who resided near the church during the 16th century. An account seen in Jornada is as follows: “Before the Archbishop left Vaipicota the Caimal of Angamaly (Kaimal of Angamaly) came to visit him, whom they call the black king (Karutha tavazhi) of Angamaly because there is another whom they call the white (Velutha tavazhi), and both are reigning, because it is a custom among the Malabaris to have in many places two and three kings of a Kingdom with lands distinct from one another, but all give orders,..” The remains of edifices of the King are still seen in a private property near the church. The king had donated large areas of land to the church, by exempting land tax. The typical boundary stones (thoranakallu) in different locations are still remaining near the premises of the churches. The documents relating to the lands indicate that a major part of the Angamaly area was assigned to the church in the early period. When the people from the other places migrated to Angamaly, they occupied the properties of church in different periods. Later, during the Revenue settlement done in the mid 19th century and the land rules established during the period 1945-54, the people having the land properties of the church on lease, became the owners of the same. In the four volumes of Basic Tax Registers (1955-60), kept at village office, Angamaly the details of land properties of churches were available. The survey numbers in the first three volumes were numbered as from 1/1A to 154 C, 155/1cc to 283/7A and from 283/7B to 419/4B respectively. These BTRs of Kothakulangara South Village were prepared based on the division of villages, which took place on 1.10. 1956. Accordingly it is seen that the valia pallai (St. George catholic church) had owned 36.82 acres of land (thandper or tax number 758), comprising, a total number of 75 plots and the cheria pallai (St Marys Jacobite church) had owned 11.65 acres of land (thandper or tax number 762), comprising, a total number of 33 plots in Angamaly. The cross is the symbol of Christianity in Kerala, especially when it is recalled that there were no images other than the cross in Kerala churches before the advent of the Portuguese. At Angamaly, three tall open air rock crosses installed in front of all the three churches are very ancient ( pre-Portuguese period) and attractive appearance. Out of which, the rock cross with hidden bells in the basement, situated in front of the St. Hormis Church (Eastern Church) was broken when a lorry hit on it in 1969. The experts failed to reinstate the cross in its original form. Ancient churches had mammoth walls (elephant walls) fixing rock lamps which surrounds the churches. These walls are very strong and its peculiar shape meant to resist the attack of elephants and enemies. The attractive mammoth walls of St. George church were demolished in 2005 and constructed new one in place of old mamooth walls. A huge rock baptismal font (St. George Forane Church), many centuries old, was found to be broken in many pieces and dumped near the priest’s kitchen due to the ignorance of its antique value. Bunches of inscribed copper plates in Tamil and old Malayalam version were also vanished. One of the copper plate remained there, was using as a platform for diesel generator. During the period of Tippu’s invasion of Kerala, he entered Angamaly in November 1789, by destroying the Nedumkotta (a fort), which was built exclusively aiming to protect Travancore from Tippu’s attack. Tippu Sultan attacked on three ancient churches of Angamaly including ancient edifices attached with the churches. The remains of the laterite foundation stones of the edifices can still be seen in the St George church ground. The façade of the ruined ancient St George church stood as the entrance of symmetry for more than two centuries and was demolished in September 2005. An account available in Dr. Buchanan's letter (1806) is as follows: “When Tippu waged war with the King of Travancore in 1791, he sent detachments in every direction to destroy the Christian churches, and particularly the ancient edifices at Angamaly; two thousand men penetrated into the mountains, and were directed to the place by the sound of its bells. They sprung a mine under the altar walls of each church, and the inhabitants who had fled to the higher mountains witnessed the explosion. But the walls of the grand front being five feet and a half thick (I measured them yesterday), they did not attempt to demolish them for want of powder. In the mean time Tippu, hearing that Lord Cornwallis had invaded Mysore, Suddenly recalled his church destroying detachments. Next year Tippu was obliged to sign any terms that were offered him; but Lord Cornwallis forgot to desire him to rebuild the Christian churches. The inhabitants, however have rendered them fit for public worship; and have proceeded some way in restoring the Cathedral to its former state. The Archbishop’s residence and all the other public buildings are destroyed. The priests led me over the ruins, and showed me the vestiges of their ancient grandeur, asking me if I thought their Zion would ever be rebuilt. Angamaly is built on a hill. I told them, that their second temple would perhaps, have more glory than their first” “Two of the churches here are Roman, the third Syrian. But the two former would gladly return to their mother church”. The renovation work of ruined St George’s church by Tippu was actually initiated by Paramakal Thoma Katanar and the work was completed after his period. This rebuilt church was partially demolished during 2003-04, for making facilities for the construction of new modern church. Angamaly is an important Diocese of the Syrian Orthodx churches. The present renovated St Mary’s Jacobite church is enriched with ancient mural paintings (17th century) on the walls, are noteworthy; especially the popular wall- paintings of ‘the hell’ and ‘the heaven’. The hell is portrayed with Hindu iconographic codes, which is evident from the Bellzebool devil on the top, looking like a Hindu demon. Most of these attractive paintings are partially spoiled with the electrical wiring works

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Pictures and P.J.Cherian's Paper at Syro-Malabar Church- Liturgical Research Centre Seminar on July 2011 at Kalyan-Mumbai on St' Thomas Tradition

http://syromalabarfaith.blogspot.com/2011/08/blog-post_16.html
Accession date and time 08-10-2011; 10.25 AM

Litrugical Research Centre (LRC) conducted a Seminar on “Early Christian Communities of St. Thomas Tradition in India” conducted in Kalyan diocese. where P.J.Cherian presented his paper on Pattanam and St Thomas Tradition--
Paper VI-.P.J.Cherian's Paper Title-

Dr. PJ Cherian, Director, Kerala Council of Historical Research

The Impact of Recent Archeological Discoveries in the ancient Muziris on the

Historiography of the Establishment of Christianity in Kerala

LRC MEET ON ST' THOMAS TRADITION IN KALYAN DIOCESE MUMBAI

EARLY CHRISTIAN COMMUNITIES OF ST THOMAS TRADITION IN INDIA

http://www.smcim.org/files/portal/news/attach1_231.pdf
Accession Date 08-10-2011
Time 10-50AM

39TH LRC SEMINAR – DIOCESE OF KALYAN 29-31 JULY 2011
AT HOPE CENTER, AMBOLI, ANDHERI (WEST), MUMBAI
PROGRAMME
28 July 2011 Thursday
Arrangements are done to welcome those who are coming at the venue from the afternoon.
04.45 pm Arrival at Panvel Railway Station for those who are coming in Netravati Train
05.00 pm Proceed to Kalyan Minor Seminary at Panvel
05.30 pm Refreshing
06.00 pm Visit Santhome Nagar
06.30 pm Holy Qurbana (Feast of St. Alphonsa)
07.15 pm Dinner
07.45 pm Proceed to Nerul Church
08.30 pm At Nerul Church
09.00 pm To Airoli
10.00 pm At Hope Centre, Andheri
10.45 pm Good Night
29 July 2011 Friday
07 00 am Rising
08.00 am Sapra and Meditation
08.30 am Breakfast
09.00 am Registration
10.00 am Welcome to the Seminar
10.10 am Paper I
Rev. Dr. Mathew Vellanickal, Syncellus, Changanacherry
St. Thomas Ecclesial Tradition According to the Gospel of St John
11.00 am Coffee
11.15 am Discussion
12.00 pm Inaugural Session:
Welcome His Excellency Mar Thomas Elavanal, Bishop of Kalyan
Presided over His Grace Mar Andrews Thazhath, LRC Chairman
Inaugural Address His Beatitude Mar George Alencherry, Major Archbishop
01.15 pm Lunch
3.00 pm Paper II
Prof. K S Mathew, Director, Institute for Research in Social Sciences and Humanities
Arrival of St Thomas in India and His Missions: Historiographical Approach
03.45 pm Discussion
04.30 pm Tea
5.00 pm Paper III
Rev. Dr. Pius Malekandathil, Professor, Centre for Historical Studies, JNU, Delhi.
Early Christian Communities of St Thomas Tradition in the South-West Coast of India
05.45 pm Discussion
06.30 pm Break
06.45 pm Holy Qurbana (Eng): His Grace Mar Andrews Thazhath, Archbishop of Trichur
Homily: His Eminence Oswald Cardinal Gracias, Archbishop of Mumbai
08.00 pm Dinner
08.45 pm Multimedia Presentation on the Spread of the Church in India
09.30 pm Good Night
30 July 2011 Saturday
05.30 am Rising
06.00 am Sapra and Meditation
06.30 am Holy Qurbana (Hindi): His Excellency Mar Thomas Elavanal, Bishop of Kalyan
07.30 am Breakfast
8.30 am Paper IV
Rev. Dr. Abraham Kunnatholiy CMI, St. Vianney Gurukul, Chanda
Presence of Early St Thomas Christian Communities in Central and North India
09.15 am Discussion
10.00 am Coffee Break
10.15 am Paper V
Rev. Dr. Francis Eluvathingal, Chancellor, Kalyan
Kalyan Diocese: A Brief History
11. 00 am Discussion
11.45 am Paper VI

Dr. PJ Cherian, Director, Kerala Council of Historical Research

The Impact of Recent Archeological Discoveries in the ancient Muziris on the

Historiography of the Establishment of Christianity in Kerala

12.30 pm Discussion
01.15 pm Lunch
02.00 pm Panel Discussion:
Beginning of a New Wave of Evangelization of Syro-Malabar Church in India and Abroad
02.00 pm Rev. Dr. Xavier Kochuparampil , St Antony’s Church, Anakkallu
Ecclesiastical, Social and Political Context of the New Movement of Evangelization
02.20 pm Questions and Clarifications
02.25 pm Rev. Dr. Tomy Chirapurath CMI, Darshana Philosophical College, Wardha
Beginning and Early Development of Chanda Mission
02.45 pm Questions and Clarifications
02.50 pm Rev. Dr. Antony Pulickamandapam MST, Ruhalaya Major Seminary, Ujjain
The Early History of the Exarchate of Ujjain
03.10 pm Questions and Clarifications
03.15 pm Rev. Dr. John Thoppil, St. Ephrem Theological College, Satna
Satna Mission: Beginning and Development
03.35 pm Rev. Dr. Johnson Vadakkumcerry CMI Vicar Provincial, Bhopal
The Establishment and Growth of Sagar Mission
03.55 pm Questions and Clarifications
04.00 pm General Questions and Clarifications
04.15 pm Tea Break
04.30 pm Mumbai Darshan (Rosary and Prayers in the bus)
09.30 pm Dinner at Hope Centre
10.15 pm Prayers and Good Night
31 July 2011 Sunday
6.30 am Rising
7.00 am Sapra and Meditaion
7.30 am Breakfast
8.30 am Paper VII
Rev. Dr. James Kurukilamkatt MST, Santhom Bible Centre, Pariyaram
The Decline of Christian Communities in Central and North India and their
Survival in Kerala
09.15 am Discussion
10.00 Coffee break
10.30 am Paper VIII
Rev. Dr. Paulachan Kochappilly CMI, Dean of Studies, Dharmaram Vidhyakshetra, Bangalore
The Need of Finding New Ways and Methods of Evangelization in North India,
Basing on the Tradition of Syro-Malabar Church
11.15 pm Discussion
12.00 pm Concluding Session:
Presidential Address & Interaction: His Beatitude Mar George Alencherry, Major
Archbishop
Presenting Syro-Malabar Research Award to Rev. Dr. Mathew Vellanickal

Guru · Guru

Malankara Orthodox Church Claims Pattanam as Sensational Site of St' Thomas at Public Meeting in New Delhi March 13, 2011 in the Presence of Delhi Chief Minister Shiela Dixit and Parliament Members

http://www.orthodoxherald.com/2011/03/16/services-that-church-renders-are-invaluable-chief-minister-sheila-dixit/
Accession Date and Time 08-10-2011; 2.35PM

http://www.orthodoxherald.com/2011/03/11/reception-to-the-supreme-head-of-malankara-orthodox-church-in-delhi/ Accession Date and Time 09-10-2011; 4 PM
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Mar Demetrius attending the press meet in Delhi. Fr. Shaji P. John and Fr. Dr. M.P.George are also seen in the picture

Mar Demetrius attending the press meet in Delhi. Fr. Shaji P. John and Fr. Dr. M.P.George are also seen in the picture

http://www.malankaraorthodox.tv/KMG/delhi_speech_march_13_2011.htm
Accession Date and Time 09-08-2011; 11.20. AM

Keynote Address by Fr Dr K.M. George( Principal, Orthodox Theological Seminary) at the Public meeting “Malankara Orthodox Church in the New Millennium”, and Reception for HH Catholicos Marthoma Paulose II, Tyaga Raja Stadium, March 13, 2011, New Delhi

Today, as we gather together in the national capital of our nation, in the presence of some of the distinguished leaders of our country, let us in all humility give thanks to God Almighty and bless his holy name. For marvellous are the ways in which the ancient Orthodox Church of Malankara has been guided by divine providence for the last two millennia. From a rather small community, in the south west Malabar coast, of faithful and hardworking Christians, loyal to the country and friendly to the neighbours, the Church has now spread her wings far and wide over the face of the earth by this third millennium.

The recent archaeological findings of the remains of an ancient city called Pattanam near the ancient port of Kodungalloor in Kerala where the Apostle Thomas is believed to have arrived are sensational. It has begun to unveil for us the great confluence of cultures- Roman and Greek, Aramaic and Arab, Chinese and Persian- that took place in the spice country. The Indian Church was founded in this setting of the dynamic interplay of diverse cultures.

Five hundred and thirteen years ago, precisely in 1498, when Vasco da Gama, the adventurous Portuguese navigator landed near Calicut in Kerala, the face of Asia began to change. That momentous event inaugurated the massive colonial era for India and the rest of Asia. The Christian community in Kerala founded by St. Thomas, the apostle of Christ, thousand five hundred years before that event, was the first in Asian history to bear the brunt of the colonial invasion. The Indian church was deprived of her language and liturgy, her indigenous social customs, and her eastern spiritual ethos and autonomy for over half a century of direct Portuguese-Roman Catholic rule. But the indomitable Indian church rose in a historic revolt against the foreign yoke, in the celebrated pledge of Coonen Cross in Kochi in 1653. This culminating event, after a long struggle with foreign domination, anticipated the beginning of India’s political movement for liberation and independence some two hundred years later.

Today, as we receive in the national capital the new head of the Orthodox Church of India, H.H. Baselius Mar Thoma Paulose II, we celebrate the freedom of the church and of the nation in humility and hope.

Let me very briefly indicate some aspects of the hope that we cherish for the new millennium.

First, the Church has no model to follow except that of Christ who loved the world and who gave himself up for the world. So the Church’s involvement in any human field be it social, educational, or healthcare, is to transform the world to its pristine harmony and integrity, to redeem it. The strength of the Christian Church is to be perceived, as many do, not in the power of its institutions, nor its political clout, but in its capacity for compassionate and self-giving love to all humanity. Metropolitan Paulos Mar Gregorios of blessed memory, the renowned theologian, philosopher and spiritual leader, the first Orthodox bishop of Delhi, wrote on the occasion of the 50^thyear celebration of the Orthodox presence in Delhi: “For the Orthodox, the true worship of God with genuine compassionate love for all is more important than dogma or creed. When there is a failure of love, there is the failure of the Church, for the Church’s main task is to manifest that love… Divisions and wars, oppression and exploitation, corruption and injustice – these are basic failures of love, whether in the Church or the lives of nations.”

It is in this spirit that his successor, the present Metropolitan of Delhi, H.G. Job Mar Philexenos leads the social and charitable activities of the Diocese. In spite of his health problems, he dreams great dreams and ably brings together a team of competent lay people and clergy to implement his dreams. His new coadjutor bishop HG Dr Yuhanon Mar Demetrius, well known biblical scholar, teacher and ecumenist, is God’s gift to the Diocese to continue the great work.

Secondly, it is a privilege for the Christian Church to be closely associated with the life of our great nation. The richness of our country’s cultural traditions, the diversity of its religious beliefs and practices, are unique in the world. Look at the nations of the world, travel across the globe, criss-cross the cultures of the earth; you see that India is truly incredible. Yes, the Incredible India, as they say, the Atulya Bharat !

It is now that the mono-cultural western world begins to speak about religious pluralism as if it is a new discovery, but our country has lived, and lived well, that reality for ages. The Orthodox Church rejoices in this great diversity and subscribes fully to the ancient principle of “sarva dharma samabhavana.” As our prophetic Orthodox bishop Metropolitan Geevarghese Mar Osthathios continues to teach, we believe in the conversion of minds, and not of religion – inmanasantharam and not in mathantharam. The millennium policies of the Church are to be governed by these principles.

Thirdly, what is the mission and the task of the Church in this unique setting? Is it simply to bargain for the bits and pieces of the political pie? Is it to seek exclusive privileges on the basis of some numerical minority status? The answer is an emphatic no from the Christian perspective. The Church has to exercise its critical prophetic ministry towards governments and authority structures whenever any citizen in this country is deprived of his or her constitutional rights and not simply when Christians are in trouble. The Church, by its very nature, is called upon to work together with all people of goodwill to improve the quality of freedom and democracy that we enjoy today, to give voice to the voiceless, and to listen to the cry of the poor, so that every man and woman in this country should enjoy equal rights, freedom and dignity gifted by God. This is nothing but what Jesus announced at the beginning of his earthly ministry. (Luke 4:18).

Fourthly, India and China are generally perceived by others to be emerging superpowers. Some of the richest of the world, according to the Forbes Magazine’s latest count, are from our country. But we Indians, we know the other side – the inside story: the incredible poverty and misery of millions of own our brothers and sisters. St. John Chrysostom, 4^th century father of the Church and the fiery prophet of social justice, spoke about the two altars of the Church: the one on which we offer the holy sacrifice of praise and thanksgiving, the holy Qurbana, and the other, the altar is that of the poor, the homeless, the disabled, all those who are oppressed and marginalised of our society. It is with them and for them that the Church worships the living God. These two altars need to be set up side by side, even to be constantly exchanged with each other.

Fifth, according to recent statistical surveys, our country of over one billion people have the largest number of youth nationwise. While rich nations of the world are now desperately aging, it is certainly a boon for our country to have young adults constituting the significant chunk of the population. The Church’s future priority, therefore, is to give adequate care for the youth- both boys and girls, their proper education and employment, their training in human values, and the channeling of their creative energy for the common good.

Our new Catholicos, H.H. Baselius Mar Thoma Paulose II, himself coming from a solid background of pastoral work among the youth and students of the Mar Gregorios Orthodox Students Movement, raises high hopes for the Church’s policies favouring the emerging young generation.

Sixth, the Orthodox Church’s care for Mother Earth through various environmental policies and programmes is already mapped out by the Church’s Ecological Commission. Nature, long enduring the injuries inflicted on her by our industrial- technological- consumerist culture, has now begun to strike back. We have a great Indian tradition of respecting nature, since every trace of it can manifest the chaitanya of the divine. This goes very well with the Indian Orthodox Church’s sacramental understanding of God’s creation.

Here is a major question for our nation as well for Indian religious communities regarding the dialectic of environment and development:

India and China together, with their 2.2 billion people, constitute one third of present day humanity. If these huge populations simply imitate the greedy, competitive and consumerist culture of the west in the name of progress we will end up in terrible catastrophe simply because that model is not a sustainable one for over two billion human beings, let alone the rest of Asian population.

The question is: are we able to propose a new paradigm, a new model of development, a more sustainable human lifestyle, more in common with our own Gandhian model than with the exploitative, profit-oriented, globalised market model. This question is crucial for the future of our nation and of all the peoples of Asia. Ultimately the test is: can we all share the gifts of God, the resources of Mother Earth in justice and peace, with gratitude and mutual respect, with care and love for our future generations.

Seventh, the Church is called to be a peacemaker in the world. Our society is becoming increasingly violent and insecure, especially for women and children, for the less powerful and the older generation. No measure of high-tech and high-cost security systems can counter the surging spectre of violence that is endemic to globalized societies. Pope Benedict XVI in his brand new book on the life of Jesus says “Violence does not build up the Kingdom of God, nor the kingdom of humanity.” We can unequivocally say that the Church’s urgent task is to collaborate with all people of goodwill, and with appropriate government agencies to uphold the rule of law, rights of every citizen, especially women and children, and human dignity and welfare of all. This sets an important millennium goal for the Orthodox Church.

To conclude, it is generally perceived that the great overarching western civilization of the last millennium is fast declining. People all over the world look up to Asia for leadership. Here again is the challenge for the Asian church, numerically small as it may be, and particularly for the Indian Orthodox Church with its positive experience of centuries of living with the tolerant and benevolent Indian religious traditions.

The biblical vision of “new heavens and a new earth where justice dwells” and our unshakeable faith in the One who “makes everything new” are the driving force for the Church to outline the contours of a new civilization- a civilization of love and human dignity, of peace, justice and care for God’s creation.

God bless our nation. Namaste. Jai Hind.

Guru · Guru

First International Conference on The History of Early Christianity in India At New York on August 2005 Points to Archaeological Evidence on St' Thomas

CHRISTIAN NEWS MAGAZINE FOR KERALA MALAYALEE CHRISTIANS FROM INDIA AROUND THE WORLDhttp://www.lightoflife.com/light_of_life_ftures.htm; Accession Date and Time 10-10-2011; Time 9.45 AM
FIRST INTERNATIONAL CONFERENCE ON THE HISTORY OF EARLY CHRISTIANITY IN INDIA

The first international conference on the history of early Christianity in India from the advent of St. Thomas to Vasco de Gama was convened in New York from 13-16 August 2005. This Conference was organized jointly by the Institute of Asian Studies [IAS], Chennai, India; The Centre for the Study of Christian Literature and Culture in Indian Languages [CSCLC], Chennai, India; and few other academic centre of advanced research in other countries.

Institute of Asian Studies [IAS] is a spiritual organization established in 1982 centered at Tiruvanmiyur in Tamil Nadu, India, conceived with the objective of strengthening the cultural ties between India and other Asian nations. Currently it is grown to become one of India's premier indological research and publication institutes involved in study and research in the ancient literary and cultural traditions of Asia promoting inter-disciplinary investigation of the literary and cultural facets of pan-Asian culture. The Institute of Asian Studies has in recent years attracted research scholars from all over Asia, Europe and America, enabling them to conduct their designated research projects in Asian languages and literatures under one roof with support facilities, a faculty of senior academicians, digital interconnectivity with the global village community and ideal accessibility to the heartland of South Indian culture.

The Center for the Study of Christian Literature and Culture in Indian Languages [CSCLC] is a registered public trust founded with the aim of promoting academic research on various aspects of Christian literature and culture in the regional languages of India. It is based on the campus of the Institute of Asian Studies, Chennai. The CSCLC undertakes research projects aiming to systematically document the history and achievements of Christianity on Indian soil beginning from the time of St. Thomas to the present day.

Prof. George Menacherry had visited U.S. to attend this International Seminar held at the Concordia University, New York. Prof. Menacherry was honoured by the New Jersy Community for the services rendered by him to spread knowledge about India and Indian Christianity - esp. the history and culture of the Nazranies - in foreign countries. V. Rev. Dr. George presented him a plaque on behalf of the community. Madathipparampil, the Vicar General of the Syro-Malabar Diocese of Chicago. Fr. Joy Alappatt, Administrator of "Our Lady of Sorrows" church, Garfield and Fr. John, former principal of Koothuparambu College were among those who spoke on the occasion.

Prof. George Menachery is a freelance Indian Journalist and Editor of the St. Thomas Christian Encyclopedia of India and the Indian Church History Classics. After teaching university classes for thirty years, he gave up the job as Head of the Department of Post-Graduate Teaching in order to concentrate on research and publication. SARAS [South Asia Research Assistance Services] provides information and research assistance for topics dealing with India in particular and South Asia in general. He has to his credit a large number of publications, research papers, articles, radio talks and TV programmes. His research activities and lectures have taken him to more than 20 countries in 4 continents.

The history of Christianity in India is traceable from the advent of St. Thomas during the middle of the first century, precisely A.D. 52. As the secular written history does not give any clues of the origin of Christianity in India due to the fact that ancient historical documents are blended with traditions and fictional elements. Mission of St. Thomas in Kerala during the first century was always a subject of controversy for a long time. There are two distinct schools of thoughts regarding the origin of Christianity in India: viz. By the first century mission work of apostles of Jesus Christ St. Thomas & St. Bartholomew or through the merchants and the missionaries of East Syrian or Persian Church at later centuries. However the traditions of Malankara Christians strongly believe that St. Thomas arrived at the Malabar Coast in A.D. 52 converted Hindus of Kerala and established Christianity. The Malabar tradition which associates St. Thomas with Palaiyur, Parur, Kokkamangalam and Niranam is not contradicting with any other tradition. Other tradition of the West cost Christianity [Kalyan, Vasai Area near Mumbai] believes that origin is by the proselytizing of St. Bartholomew. The writings in the 'Acts of Judas Thomas' and 'Teaching of the Apostles', though they are shrouded with doubt of its connection with Gnostic thoughts and a number of stray references in the writings of Origen, Eusebius of Caesarea, Rufinus of Aquileia, Socrates, Ephrem of Nisibis, Gregory Nizianzus, Ambrose and Jerome corroborate the Indian traditional beliefs.

With the molding of the ancient historical sketch of Kerala and various other place in India from the modern archeological excavations give ample evidences both internal and external to testify to the existence of early Christianity in India from the period of St. Thomas.Christianity in the Tamilnadu during this phase of early history was a very potential force and its ethics and other theological codes find powerful expression even in secular Tamil Classics like Tirukkural and Naladiyar.

The aim of the present conference was to establish the existence of early Christianity in Indian soil with objective and well-documented evidences and to study its strong impact on medieval and classical India until the advent of Vasco de Gama whose epoch - making visit inaugurated a new chapter in the cultural, and political history of this great nation. The organizers are quite hopeful that the reconstruction of the early Christianity in India will shed new light on the history of Indian Philosophy and Indian Culture in general and this will give new orientation and new perspective to our understanding of the classical and medieval culture and civilization.

Delegates who are selected and invited from various organizations all over the world and had done intensive study and contributions in various related topics presented papers broadly in following topic categories.

History of Christianity in India

St. Thomas and St. Bartholomew Mission in India

Early Christians and Christianity in Kerala, TamilNadu and West Coast of India

Historical, Traditional, Linguistic, Numismatic, Iconographic, Epigraphic and Archeological evidences

Indian and foreign Languages

Indian and foreign Religions

Culture, Arts, Architecture and Literature

A Committee constituted consisting of 12 representatives from various countries and Organizations all over the world offered guidelines and suggestions in the successful conduct of the conference schedules. There were cultural programmes arranged in the evenings

Guru · Guru

Pictures of P.J.Cherian Taking Class for Orthodox Church on Pattanam Archaeology and St' Thomas

New Indian-Chennai News + more

Dr.Nagaswamy warns against linking St'Thomas myth with Pattanam excavations

Muziris: Dr. Nagaswamy nails false propaganda on St. Thomas – Media Reports

“When looking at the literature on the life of St. Thomas, it is not mentioned anywhere that he came to India.” – Dr. R. Nagaswamy

Review of Book Published by Muziris Heritage Preservation Forum

Muziris: Dr. Nagaswamy nails false propaganda on St. Thomas – Media Reports

“When looking at the literature on the life of St. Thomas, it is not mentioned anywhere that he came to India.” – Dr. R. Nagaswamy

Pope denies St. Thomas evangelized South India – Ishwar Sharan

The Pope’s statement on St. Thomas’s travels was factually correct and reflected the geography of the Acts of Thomas. - Ishwar Sharan

Controversy over Pope's St Thomas remarks among Kerala Christians

KOTTAPURAM EXCAVATIONS/ MUZIRIS HERITAGE PROJECT

ACCESSION DATE AND TIME-02-09-2011;10.58AM

THE NEW HAVE BEEN REMOVED FROM THE SITE BY THE COLLEGE AUTHORITIES OUT OF FEAR OF BEING EXPOSED

Dr. Jenee Peter, Department of History

Background

Project to trace and preserve Syrian X''ian texts in progress

http://www.thehindu.com/todays-paper/tp-national/article966917.ece

Muziris project to be opened for tourists within three months

(The Hindu 21-12-2010 Thiruvananthapuram Edition)

History of Church

The Saint Thomas Christians in India from 52 to 1687 AD

1. ON THE ST THOMAS CHRISTIANS

2. TRADITIONS ABOUT ST THOMAS THE APOSTLE

3. TRADITIONS OF THOMAS OF KANA AND THE EARLIEST SYRIAN CONNECTIONS

4. CHURCH GOVERNANCE BEFORE THE PORTUGUESE PERIOD

5. THE EARLY PORTUGUESE PERIOD

6. THE SYNOD OF DIAMPER AND THE SYRIAN ORTHODOX MISSION IN INDIA

7. THE BACKGROUND AND THE AFTERMATH OF THESE EVENTS

RESEARCH GROUPS

PORTS AND INDIAN OCEAN EXCHANGES

Group members

Pattanam finds throw more light on early maritime trade

RELATED

PHOTOS

Dissolution of KCHR upheld

DALITS BECAME MUSLIMS TO ESCAPE HINDU CRUELTY

November 2005 – August 2006

INTRODUCTION

Orientation Talk: The Impact of Dei Verbum and Syro Malabar Church Bishop George Punnakottil

II. LRC PUBLICATIONS

IV. St. Thomas Christian Museum

V. Other activities as per the direction of the Synod

VI. Finance