Christianity in India (was: Nambudiris)

[Alvappillai Veluppillai]

Even though I have not yet seen Klimkeit's book, I feel that it could be
the authoritative work, Ganesan is looking for.
Klimkeit consulted me about the reading and the translation of the
inscriptions, as there is controversy among scholars.
The Kottayam Syrian plates were first edited by H. Gundert in the Madras
Journal of Literature and Science, vol. xviii, part i, pp. 115-142 (1844).
The contribution of Kukkul Kelu Nayar on the same plates appeared in the
same journal.
S G Pothan's book - The Syrian Christians of Kerala - seems to have
outdated translations and interpretations of the copper plates.
Professional epigraphists have edited these copper plates long ago.
1. V Venkayya, "Kottayam Plate of Vira Raghava", Epigraphia Indica, vol.
iv, no.41 (1896-7).
2. T A Gopinatha Rao, "Three Inscriptions of Sthanu Ravi", Travancore
Archaeological Series, vol ii, no.9 (circa 1920).

There was controversy, K N Daniel subjecting these articles to serious
scrutiny in "Kottayam Plate of Vira Raghava Chakravarti" and "The
Ancuvannam and the Manikkiramam of the Kottayam Plates of Tanu Iravi or the
Jews and Christians of Malabar" in Indian Antiquary, vol. 53 (1924).
Pothan had given photographic plates of hand impressions of writing on
Sthanu Ravi's copper plates. It is difficult to arrive at accurate
decpherments from hand impressions. In Gopinatha Rao's edition, real
photographic plates have been given for about 53 out of 80 lines.
I agree with the professional epigraphists' dating of the records as
belonging to the 13th and 9th centuries AD respectively.
9 century record is important- there seems to be 2 records dealing with
different aspects of the same grant.
1st record. The Chief of Venadu granted to the Church, the Tarusappalli at
Kollam, the rights over certain families (Ilavar, washermen, etc) who were
handed over to the Church.
2nd record. shows more clearly that the Church was not located within the
fort. Within the land of the Church, the Christian traders and their
dependents were to be tried by the Church in cases of misconduct. Greater
honours were bestowed on the founder of the Church.
It appears that the donee was a recent immigrant. But the record mentions
the names of some Christians, who might have been local Christians.

A.Veluppillai

>><<<
>>St. Thomas christians of India are talked about in early Christian
>>documents at least from about 350 A.D and the ties betweent the Indian
>>church and the Persian church are a established fact based on
>>documentation from the period 350 A.D. or so. I will try to get some
>>more specific info on this. This still doesn't establish St. Thomas's
>>visit, but at least the advent of Christianity in India in the first
>>  few hundred centuries A.D.
>>>>>
>>
>>  Pl. inform us of a university level publication talking of
>>the connection between Persian and Indian churches in 4th century AD.
>>Possible, but where it is written??
>>
>Perhaps the following publication will help (I have not seen the book yet,
>but I know Klimkeit as a reliable scholar):
>Ian Gillman and Hans-Joachim Klimkeit: Christians in Asia before 1500.
>Richmond, Surrey: Curzon Press, 1998.
>
>G.v.Simson