Thomas of Cana copper plates

Misplaced set of copper-plate grants from Kerala, India

Thomas of Cana Acquired by Cheraman Perumal

The Thomas of Cana copper plates (Malayalam: Knai Thoma Cheppedu), or Knanaya copper plates, dated variously between 345 C.E. and 811 C.E., are a misplaced set of copper-plate grants issued by the unidentified Chera/Perumal king of Kerala “Co-qua-rangon” to Syriac Christian retailers led by Knai Thoma (anglicized as Thomas of Cana) within the metropolis of “Makotayar Pattinam” (current day Kodungallur), south India.^[1][2][3] The royal charters have been reportedly engraved in ”Malabar”, Chaldean and Arabic on either side of two copper plates (joined by a hoop).^[1] Archbishop Francis Ros notes in his 1604 account M.S. ADD 9853 that the plates have been taken to Portugal by the Franciscan Order.

Scholar M.G.S. Narayanan tentatively identifies king “Co-qua-rangon” with king Rama Rajasekhara (Co-qua-rangon → Ko Kotai Iraman → Rajadhiraja Rama) of the ninth century Chera Empire.^[7]

The Knanaya or the individuals of Knai Thoma have been traditionally related to the southern portion of the Chera/Perumal headquarters Kodungallur till in 1524 they have been dispersed from town as a consequence of battle between the Kingdom of Cochin and the Kingdom of Calicut. The plate was cherished by the Knanaya as proof of their arrival in Kerala underneath the management of Knai Thoma in addition to a notation of the historic, financial, and social rights bestowed upon them by the Chera Perumal. The native Christian custom locations the arrival of Thomas of Cana in 345 C.E.

Translations of the prevailing Kollam Syrian Plates of the ninth century made by the Syrian Christian priest Ittimani in 1601 in addition to the French Indologist Abraham Anquetil Duperron in 1758 each notice that the one of many plates talked about a quick of the arrival of Knai Thoma.It’s believed that this was a notation of the earlier rights bestowed upon the Christians by Cheraman Perumal. The up to date set nevertheless doesn’t point out this paragraph and is believed to be incomplete or a later inscription. Scholar of Early Christian historical past István Percvel theorizes that at one time the Kollam Syrian plates and the Thomas of Cana plates have been stored collectively.

Historical past[edit]

Origins and traditions[edit]

The Thomas of Cana copper plates characteristic closely within the historical past and traditions of the Knanaya neighborhood in Kerala. In line with the neighborhood’s conventional origins, Thomas of Cana, a Syrian service provider led a bunch of 72 Jewish-Christian immigrant households, a bishop named Uraha Mar Yausef, and clergymen from the Middle East to settle in Cranganore, India within the 4th century (some sources place these occasions as late because the ninth century). This occasion could mirror a historic migration of East Syrian Christians to India round this time, which established the area’s relationship with the Church of the East. The Knanaya declare descent from Thomas of Cana and his followers. Parts of the Thomas of Cana story characteristic in historical songs in addition to the Thomas of Cana copper plates These plates are mentioned to have granted Thomas’ followers 72 social, financial, and non secular rights from Cheraman Perumal, the Chera king.

Sixteenth-Seventeenth century information of the plates[edit]

The primary written report of the Thomas of Cana copper plates dates to the Sixteenth century when Portuguese officers in Kerala took discover of the plates and their later disappearance. Throughout this time interval the plates have been within the possession of Mar Jacob, the Chaldean bishop of town of Cranganore. Because of an altercation between the Zamorin of Calicut and the Kingdom of Cochin, the houses and church buildings of the Knanaya neighborhood have been set aflame and destroyed in 1524. Cranganore had a Knanaya township and three church buildings particularly of St. Mary, St. Kuriakose, and St. Thomas in southern Cranganore which ,in accordance with custom, have been constructed by Thomas of Cana when the neighborhood arrived in India. The battle destroyed all the township and precipitated the neighborhood to disperse from town to different settlements. The occasion is famous within the Knanaya people music “Innu Nee Njangale Kaivitto Marane” or “Have You Forgotten Us Immediately Oh Lord?”. Because of this nice calamity Mar Jacob had the plates later deposited with a pawnbroker as safety.^[26][27]

In 1566, Portuguese official Damio De Goes information that the Thomas of Cana copper plate grant was given to the Portuguese treasurer Pero De Sequeia by the Chaldean Bishop of Cranganore Mar Jacob in 1549 for safekeeping. Treasurer Pero De Sequeia then took the plates to the Portuguese governor of India Martim Afonso De Sousa who ordered the native individuals to translate the contents of the plates. To the Governor’s dismay, not one of the native individuals may interpret the language of antiquity on the plates. Nevertheless, the Portuguese finally got here into contact with a Cochin Jewish linguist who De Goes expresses was “versed in lots of languages”.Governor De Sousa despatched the plates to the Jewish linguist with orders from the King of Cochin to interpret and translate its contents.^[26][27]

The linguist translated the contents of the plates and said that they contained social, financial, and non secular rights given to Thomas of Cana by an area ruler and have been written in three languages, particularly “Chaldean, Malabar, and Arabic”. De Goes notes that bodily the plates have been “of high-quality metallic each palm and a half lengthy and 4 fingers broad, written on either side, and strung collectively on the high with a thick copper wire”.The Cochin Jew returned the plates to the Portuguese, who then had his Malayalam description of the plates translated to the Portuguese language in a written copy. This copy was later despatched by treasurer Pero De Sequeia to Portuguese King John III. After this level of time, the bodily plates have been stored by Pero De Sequeia and his successor as treasures on the Portuguese depot in Cochin.^[26][27] The account of De Sequeia and translation of the plates are discovered within the Portuguese work Decada VII in addition to another Portuguese works.

In 1602 Portuguese priest Fr. Antonio De Gouvea notes that the Thomas of Cana copper plate grant which had been stored protected on the Portuguese manufacturing facility of Cochin was by this level misplaced because of the “carelessness” of the Portuguese themselves. De Gouvea states that the lack of the plates had drastically angered the Knanaya, who had no different written report of their historical past and rights to defend themselves from native kings who by this level have been infringing on their place.

In 1603–1604 Archbishop Francis Ros made a extra full translation of the context of the Thomas of Cana copper plate grant from an current olla copy (palm-leaf manuscript). The bodily manuscript of Ros’ Portuguese translation is archived on the British Museum as title MS. Add. 9853.^[26] Ros notes additionally that the plates have been taken to Portugal by Franciscans.

The ultimate report of the plates comes from the official historian of Portuguese India Diogo do Couto in 1611.^[31] Do Couto claims to have seen the plates and makes an incomplete translation of its content material.^[31] De Couto’s translation could be present in his textual content Decada XII.

Main sources[edit]

Quite a lot of major sources from the Portuguese period report witnessing and or bodily dealing with the plates. Examples of such are seen within the following works:

• Portuguese Treasurer Damio De Goes: Cronica Do Felicissimo Rei D.Manuel. (1566).
• Jesuit Priest Fr. Francis Dionisio: “On the Christians of St. Thomas” (1578). Printed in Documenta Indica. Vol XII. Fr. Wicki S.J.
• Augustinian Priest Fr. Antonio De Gouvea: Jornada do Arcebispo Goa Dom Frey Alexyo de Menezes. (1606).
• Jesuit Bishop Francisco Ros: MS.ADD. 9853. (1604). British Museum Library.
• Portuguese Historian Diogo Do Couto: Decadas da Asia. Decada XII. Guide III. (1611).

Content material of the plates[edit]

In line with the account of De Goes the plates contained social, financial, and non secular rights given to Thomas of Cana by an area ruler and have been written in three languages, particularly “Chaldean, Malabar, and Arabic”. The next abstract of the plates was recorded by Archbishop Francis Ros in 1603–1604 in accordance with an current palm-leaf manuscript copy:

“Earlier than the total moon, the identical king Coquarangon being in Carnelur, there arrived in a ship Thomas Caneneo, a chief man, who had resolved to see the uttermost a part of the East, and a few males, seeing him as he arrived, went to tell the king. And the king himself got here and noticed and known as mentioned chief man Thomas and he disembarked and got here earlier than the king who spoke graciously to him; and to honor him he gave him in surname his personal identify, calling him Coquarangon Caneneo. And he acquired this honor from the king and went to relaxation in his place. And the king gave him town of Magoderpatanam ceaselessly. And the mentioned king, being in his nice prosperity, went sooner or later to hunt within the forest, and the identical king surrounded the entire forest and he known as in haste for Thomas, who got here and stood earlier than the king in a fortunate hour, and the king questioned the soothsayer. And the king afterwards spoke to Thomas saying that he would construct a metropolis in that forest. And he answered to the king first making reverence and mentioned: “I need this forest for myself”. And the king granted it to him and gave it ceaselessly. And without delay, the following day he cleared the forest and forged his eyes on it in the identical 12 months, on the eleventh of April, and gave it as an inheritance to Thomas on the time and day aforesaid, within the King’s identify, who laid the primary brick for the church and for the home of Thomas Caneneo, and made there a metropolis for all (of them) and entered the church and there made prayer the identical day. After this stuff, Thomas himself went to the king’s palaces and provided him presents, and afterwards he requested the king to provide that land to him and to his descendants; and he measured 2 hundred and sixty-four elephant cubits, and gave them to Thomas and his descendants for ever: and the identical time seventy-two homes which instantly have been erected there, and gardens, and bushes with their enclosures, and with their paths and bounds and interior yards. And he granted him seven sorts of musical devices, and all of the honors, and to talk and stroll like a king and that on the weddings the ladies would possibly give a sure sign with their finger to their mouth, and he granted him distinct weight, and to adorn the bottom with cloths, and he granted them royal followers and to double the sandal (mark) on the arm, and a tent and a royal cover in each a part of the dominion for ever, and moreover 5 tributes to Thomas, and to his lineage, and to his confederates, for males, and for ladies, and for all his kinfolk, and to the youngsters of his legislation for ever. The mentioned king gave it in his identify”

Witnesses:

• Condaxeril Canden
• Cherucaraprota Chaten (The King’s Chief Door-Keeper)
• Areunden Conden (The King’s Councillor)
• Amenate Counden Guerulen (Captain of the Military)
• Chirumalaprota Tirivicramen Comeren (Councillor of the East Aspect of Malabar)
• Peruala Ata Aditen (Singer of the King)
• Perubalanata Cottoeoude (Guard of the Kings Port)
• Bichremen Chinguende Carturte (King’s Chamberlain)
• Araniperumoouil (Scribe of the King)

Translation by Duperron[edit]

See Also

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

Translations of the Kollam Syrian Plates made by the Syrian Christian priest Ittimani in 1601 in addition to the French Indologist Abraham Anquetil Duperron in 1758 each notice that the fourth plate talked about a quick of the arrival of Thomas of Cana.It’s believed that this was a notation of the earlier rights bestowed upon the Christians by Cheraman Perumal. The up to date fourth plate nevertheless doesn’t point out this paragraph and is believed to be a later copy. Scholar of Early Christian historical past Istavan Percvel theorizes that at one time the Kollam Syrian plates and the Thomas of Cana copper plates have been stored collectively.

Textual content of the Transient[edit]

1758 translation by Indologist Abraham Duperron:

“The Historical past of the founding of the City of Cranganore when Pattanam was town, (he) visited, revered and requested the Emperor and the Minister at Kolla Kodungalloor for a marsh the place thickets develop. Measured by Anakol (elephant kol) 4,444 kols of land was granted within the 12 months of the Jupiter in Kubham, on the twenty ninth of Makaram, 31 the Saturday, Rohini and Saptami (seventh day of the moon),’ the palace, nice temple and faculty at Irinjalakuda additionally have been based. The identical day that place was known as Makothevar pattanam (the city of the Nice God), and it was made town (capital). From there privileges akin to drawbridge at gates, ornamented arches, mounted horse with two drums, cheers, conch blowing, salutes have been granted in writing to the Christian foreigner known as Kynai Thomma with sacred risk and libation of water and flower. The solar and the moon are witnesses to this. Written to the kings of all instances.”

Tradition surrounding the plates[edit]

[edit]

The Thomas of Cana copper plates are a standard characteristic within the tradition, traditions, and historical past of the Knanaya neighborhood. The historic context of the plates and the 72 privileges bestowed to Knai Thoma are particularly discovered within the historical people songs of the Knanaya first written down within the Seventeenth century on palm leaf manuscripts. The texts of the palm leaves have been compiled and printed in 1910 by the Knanaya scholar P.U. Luke in his textual content Puratana Pattukal, or Historic Songs. The songs have been written in Previous Malayalam however include diction and lexemes from Sanskrit, Syriac, and Tamil indicating their antiquity.

An instance of the folks music tradition associated to the plates could be seen within the music Munnam Malankara:

When of yore to immigrate to Malankara. The gents Tomman Kinan essayed – Verily
The King’s sons belonging to seventy-two households. These good residents, hundred, embarked by the grace of the Catholicos – Verily
The foreigner who got here entered Cranganore. He entered, and when he visited the Chera King, in a lot he introduced gold and coral and pearls and obtained the nation.
He got here, at an auspicious time endeavored, and gained hello finish. – Verily
That his greatness could also be manifest in all of the world round, he gave him marks of honour – the fivefold band, the eighteen castes.
The horn, the flute, the peacock feather fan, the conch, the cover, – Verily
The gold crown and all different good ornaments. He gave him marks of honour: the walking-cloth, the day-time lamp,
The seven sorts of royal musical devices, and three lingua cheers. – Verily
Drums and lingual cheers and all good pomp, the king with pleasure gave,
And all these did Tomman Kinan settle for – Verily
He received additionally the copper-plate deed fittingly engraved. The marks of honour which the Kings King gave.
Final for all the times of the existence of the solar and the moon – Verily
For all the times of the existence of the solar and moon.

Hindu bards[edit]

In addition to the Knanaya neighborhood, tradition surrounding the Thomas of Cana copper plates can be examined among the many Hindu bards of Kerala often known as Panans. Panans would traditionally go to the houses of nobles castes in Kerala and sing songs of heroic figures in addition to legendary occasions. After doing so the Panan would obtain fee for his or her efficiency within the type of a fabric donation of things akin to betel leaves and different kinds of charitable help. Likewise, the Panans would go to the houses of the Knanaya and sing songs of the communities historical past and heritage. Specifically, the Panans would sing of a narrative within the lifetime of Thomas of Cana in the course of the reign of Cheraman Perumal. The story is narrated from the angle of the chief of the bards often known as Tiruvaranka Panan. The contents of the story revolves round a mission bestowed to Tiruvaranka by Thomas of Cana during which he’s to journey to Ezhathunadu (Sri Lanka) and implore 4 castes, particularly carpenters, blacksmiths, goldsmiths, and molders, to return to Cranganore which they’d left as a consequence of an infringement on their social traditions. The 4 castes are initially hesitant to return to Cranganore however are persuaded by Tiruvaranka when he reveals them the golden employees of Thomas of Cana which he was granted to tackle his journey as an indication of goodwill. After seeing the employees the 4 castes are content material and of their satisfaction take away their very own ornaments and smelt a golden crown for Thomas of Cana which they current to him upon their return to the Cranganore. Carrying the crown, Thomas and Tiruvarankan go to fulfill Cheraman Perumal who’s happy with the success of their mission and grants Thomas of Cana privileges. The rest of the music sings of the seventy-two historic privileges bestowed upon Thomas.

See additionally[edit]

References[edit]

Bibliography[edit]

• Gamliel, Ophira (April 2009). Jewish Malayalam Women’s Songs (PDF) (PhD). Hebrew College. Retrieved 2 October 2018.
• Jussay, P. M. (2005). The Jews of Kerala. Calicut: Publication division, College of Calicut.
• Karukaparambil, George (2005). Marganitha Kynanaitha: Knanaya Pearl. Deepika Guide Home. ASIN B076GCH274.
• Kollaparambil, Jacob (2015). Sources of the Syro Malabar Legislation. Oriental Institute of Non secular Research India. ISBN 9789382762287.
• King, Daniel (2018). The Syriac World. Routledge Press. ISBN 9781138899018.
• Luke, P.U. (1911). Historic Songs. Jyothi Guide Home.
• Narayanan, M.G.S (2018). Perumals of Kerala. Cosmo Books. ISBN 978-8193368329.
• Swiderski, Richard Michael (1988). Blood Weddings: The Knanaya Christians of Kerala. Madras: New Period. ISBN 9780836424546. Retrieved 8 June 2012.
• Thodathil, James (2005). Antiquity and Id of the Knanaya Group. Knanaya Clergy Affiliation. ASIN B000M1CEDI.
• Vellian, Jacob (1990). Crown, Veil, Cross: Marriage Rights. Syrian Church Collection. Vol. 15. Anita Printers. OCLC 311292786.
• Vellian, Jacob (1990). Knanite Group: Historical past and Tradition. Vol. 17. Jyothi Guide Home. OCLC 50077436.
• Vellian, Jacob (1986). Symposium on Knanites. Syrian Church Collection. Vol. 12. Jyothi Guide Home.