1) IDENTIFICATION AND COMPILATION OF THE CHURCH SITES AND CHRISTIAN SETTLEMENTS MENTIONED IN THE MEMOIRS AND SURVEYS OF LIEUTS. WARD AND CONNER (1816-1830).

INTRODUCTION

Previously, I discussed about the churches mentioned in Antonio de Gouvea's ‘Jornada of Dom Alexis de Menezes' published in the year 1606 (see here). In this post, I am compiling a list of all the church sites (villages with churches) and Christian settlements (villages with Christians, but no church reported) described in the Surveys and Memoirs of Benjamin Swain Ward (1786-1835) and  Peter Eyre Conner (1794-1821) from the early decades of 19th century. Both Ward and Conner were Lieutenants in the Madras Infantry at the time of the survey. Although this blog is about the St Thomas Christian churches established before 1800 AD, Ward and Conner's vivid details of geographical and statistical surveys cover a large number of churches from this period (i.e. before 1800). In fact, they estimate 55 Syrian churches; 64 Romo-Syrian churches; 182 Roman Catholic (Latin) churches, making a total of three hundred and one (301) churches in Kerala during the early 19th century. The information provided in these surveys and memoirs may not be detailed, but the eyewitness accounts are valuable resources in understanding the actual situation of the churches in the early 19th century. One major disadvantage, though, is that these surveys are not indexed and often require tedious efforts to track specific churches. Another drawback is that the names are heavily anglicised and not always easy to identify. 

Essentially, in this study, I intend to identify and compile a list of all the sites mentioned in the Surveys and Memoirs of Ward and Conner where a church is reported. I have traced at least 215 churches (192 in Kerala + 23 in Tamil Nadu) distributed over 180 village sites (162 in Kerala + 18 in Tamil Nadu). In addition, 38 (37 in Kerala + 1 in Tamil Nadu) villages can be documented with Christians, but without a church noted. As you can see, majority of the churches and Christian settlements are in Kerala, the remaining in the regions of present-day Tamil Nadu, which however, were parts of Travancore-Cochin at the time of the survey. I am giving the compiled lists separately under three different blog posts, as to include them in a one post will consume too much space and it will be inconvenient for easy reference. I hope this study will be helpful to anyone interested in understanding the church statistics of Kerala using the monumental work of Lts. Ward and Conner as a reference material.

1.1) THE COMPLETE LIST OF CHURCH SITES IN KERALA AS MENTIONED IN THE SURVEYS & MEMOIRS OF WARD & CONNER

The list consists of 162 church sites or villages (157 identified and 5 unidentified) from Kerala. In some cases, more than one church is reported from locations, and the numbers are quoted separately in brackets. Based on this data, at least 30 additional churches can be enumerated from 20 villages in Kerala. The total number of churches reported in Kerala is therefore 192 (162+30) at least.

LIST OF VILLAGES WITH MORE THAN ONE CHURCH REPORTED
1-Alappuzha (4)
2-Ambazhakkad (2)
3-Angamaly (3)
4-Changanassery (4)
5-Kaduthuruthy (3)
6-Kakkad (2)
7-Kannur (2)
8-Kayamkulam (2)
9-Kollam (4)
10-Kothamangalam (numerous churches, 3?)
11-Kottayam (several churches, 3?)
12-Kunnamkulam (4)*
13-Mattancherry (2)
14-Mavelikkara (churches, at least 2)
15-Neendakara (a few inferior churches, at least 2)
16-North Paravur (churches, 2?)
17-Pulinkunnu (2)
18-Thalassery (2)
19- Thangassery (2)
20-near Aranmula (2)
The number of additional churches: 30
[*Out of the 4 churches in Kunnamkulam, two are actually from Kakkad-Chiralayam, so the total number churches come to 30 (32-2)]

I) LIST OF IDENTIFIED CHURCH SITES IN KERALA

1.2) THE COMPLETE LIST OF THE CHRISTIAN SETTLEMENTS IN KERALA AS MENTIONED IN THE SURVEYS & MEMOIRS OF WARD & CONNER

As mentioned before, these are villages inhabited by Christians, but without any church reported. However, they have streets, houses, Ungadees or Pettas (bazaars) occupied by the Christian community. The Christians are given various titles such as Syrians, Syrian Christians, native Christians, Maupolay Christians, Nazareene Moplays, Nassaranee Mapillas, Nazranies etc. Out of 38 such Christian settlements identified from Ward and Conner, 37 are in Kerala. Although, these Christian settlements are depicted without a church, it is well known that a few of them have churches of pre-1800 origin, viz. Chiralayaam, Edapally, Kanatharkunnam, Kottarakkara, Mayyanad, Pallippuram, Thazhekkad and Vadayar. The numbers will increase further if raise the cut-off limit to early decades of 19th century. Its a mystery why Ward and Conner failed to mention theses churches, especially the pre-1800 ones, some of them quite prominent at the time of the survey, perhaps they were in ruined state and not worth mentioning. 

1.3 ) THE COMPLETE LIST OF THE CHURCH SITES & CHRISTIAN SETTLEMENTS IN TAMIL NADU AS MENTIONED IN THE SURVEYS & MEMOIRS OF WARD & CONNER

All the church sites mentioned in Tamil Nadu are from the Kanyakumari District except one which is in Tenkasi. Interestingly, the present-day Kanyakumari District and parts of Tenkasi District of Tamil Nadu were originally parts of the Travancore-Cochin state. I could enumerate 17 villages  with a church each, and at least an extra church at Manakudy and Thengapatnam. The coastal area between Colachel and Kadiapattinam are reported with 3 to 4 churches. Thus, together, there are at least 23 churches (17+2+4) from 17 villages and a coastal stretch. In addition, there is one Christian settlement without a Church reported, which is at Kuzhithurai. The Church sites and the Christian settlements recorded in Tamil Nadu are as follows:

22) OPEN-AIR GRANITE CROSS OF VELUR, ST. FRANCIS XAVIER CHURCH (SYRO-MALABAR)

In this post, we will see the double super-imposed T-shaped granite cross of Velur St Francis Xavier church, a protected monument in the Archdiocese of Thrissur. The cross has a Malayalam inscription on the lower long horizontal beam and Latin letters on the upper small cross arm. The laterite pedestal of the cross is in the form of an octagonal drum. It has 8 square panels on the main body, of which only three have carvings. The most characteristic among them is the Christian monogram IHS finely engraved on the eastern side. Remember, IHS is also part of the official emblem of the Society of Jesus (Jesuits). On the western side of the pedestal, diagonally opposite to the IHS panel, is a small niche flanked by carved pillar motifs (?) on both sides and a cross on the top. The square panel immediately north to the IHS symbol has faint intersecting horizontal and vertical strokes, perhaps designed in the form of a cross. Interestingly, a square panel on the northern side of the pedestal has been completely chopped off, as if it was done intentionally on purpose. I don't know why such a measure was taken or whether the panel originally had any symbols. When we come to the top 8 triangular panels of the pedestal, they are abundantly carved with motifs of floral and geometrical designs, paired images of peacock, deer and fish (see photographs below). 

Arnos Padiri and Velur Church

The origin of Velur church is associated with a remarkable German-born Jesuit missionary, Fr. Johann Ernst Hanxleden (1680/1681-1732), affectionately called Arnos (Ernst) Padiri (Padre) in Kerala. He was a celebrated and gifted Malayalam and Sanskrit scholar, poet, grammarian, lexicographer, and philologist. Church historian Mathias Mundadan (1988, p. 183) writes: “No other foreign missionary who at any time worked in Kerala became as popular as Hanxleden.” His most famous work in Kerala, the poem 'Puthen Pana' (New Hymn or New Path) on the 'Life of Christ' in simple elegant verses has already seen 20 editions (Arnos Smruthi, 2019, p. 70). The tercentenary of the “Puthen Pana” was celebrated on March 18, 2017 at Velur by a performance of 300 women and men dressed in traditional Syrian Christian costumes reciting the hymns for 12 hours (see here). The Velur church where Arnos spent a major share of his life in Kerala was consecrated by him on 3rd December 1712 in honour of St. Francis Xavier. We learn this detail from a letter written by him on 1713 (October 4), which says "Being very poor, we built a mud chapel and last year we blessed it and celebrated in it Holy Mass on the feast of St. Francis Xavier”. In the Roman Catholic Church, December 3rd marks the Feast of St. Francis Xavier, and since the letter (of 1713) mentions 'last year', the date mentioned is taken as 3rd December 1712. This original letter in Latin is preserved in the Archives of the Assumption Church of Cologne, No. 323 d. (Mundadan, 1988, p. 184), and a full English translation has appeared in the 2nd volume of the book, "Jesuits in Malabar" by Fr. Dominic Ferroli (1951, pp. 323-328). The other views are that the church was constructed in 1724 (Mappila, 1963, p. 52; and here) or 1726 (Thrissur Roopathah Shatabhi Smaraka Grandam, 1887-1987, p. 172).

21) OPEN-AIR GRANITE CROSS OF ARAKUZHA, ST. MARY FORANE CHURCH & EDAMANA KURISHU (SYRO-MALABAR)

In front of Arakuzha church (now Major Archiepiscopal Pilgrim Church) there is an open-air granite cross with a Syriac inscription. The traditional date for Arakuzha church is 999 A.D., and its origin is attributed to a woman named Rathapalli Muthi (or Orathel Muthi) from Mylacombu. There is even a phrase about its origin that it is “A church built for 1000 Mappilas (Christians) in 1000 (A.D.)”. In Jornada (1606), Arakuzha appears as 'Araccre' or 'Aracore' church dedicated to Virgin Mary, indicating a pre-Diamper origin. Throughout this post, I have referred from the authoritative works of Fr. George Kurukkor (2002) and Fr. Abraham Pulickal ed. (1999, 2001-revised edition), and I would strongly recommend them to anyone interested in the detailed history of Arakuzha’s Christian origin. The first church of Arakuzha was built at where the present St Joseph Girl’s High School stands (Kurukkoor, 2002, p. 110; Pulickal, 2001, p. 23), but was shifted to the current location in 1780 (Kurukkoor, 2002, p. 119; Pulickal, 2001, p. 23).

The Cross-Age, History
The finely crafted cross has equal sized upper arms with tapering ends. At the intersection of the cross arms on the west side is the Christian monogram "IHS" referring to the first three letters of JESUS in Greek (IHΣΟΥΣ or Ιησούς). The IHS monograph is also used by the Jesuits in their official emblem. On the east side of the same region is an equal armed continuous Persian cross. Not many would notice a Syriac inscription at the base of the vertical shaft of the cross facing the west side. According to Pulickal (2001, p. 24) the verse can be translated as “Praise to the Lord”. The pedestal has a large dome shaped upper layer designed in the shape of fluted lotus to which the vertical pole of the cross joins. The round layer is followed by two square shaped mouldings. The upper square layer has four horned protrusions arising from each corners (see similar projections in Muthalakodam cross). At the centre of each rectangular panel in this layer are beautiful motifs, the engraving of Virgin and Child is particularly impressive. The lower square layer has a shallow niche on every side. These niches are bordered by pillars and adorned by angel motifs on top. A large angel head is carved on the east and west sides, whereas, the north and south niches have small twin angel symbols. The niches are flanked by motifs mostly faded out over time, but carvings of birds (peacock) and animals (lion, horse) are still traceable. The monogram IHS and the icon of Virgin and Child are definite indications that the cross is a post-Portuguese structure.

20) OPEN-AIR GRANITE CROSS OF PUTHENCHIRA, ST. MARY FORANE CHURCH (SYRO-MALABAR)

 

In this post, we will see the “double-cross" of Puthenchira, a cross with two horizontal members. The Puthenchira cross is not the same type as the ones we discussed at North Paravur, Kottayam, Koratty and Moozhikkulam, even though they are also frequently called as double-crosses. In fact, the more technically correct term for the latter group is "double superimposed T-shaped cross" as referred by Fr. Henri Hosten. In the ‘double-T-crosses’, the upper horizontal member is placed directly on the top of the vertical pole, whereas in the ‘double-cross’, the vertical shaft projects outside the upper cross beam. Thus, there are three separate pieces for the main shaft in a ‘double-cross’ (one up to the lower horizontal member; second up to the upper horizontal member; and the third over it), whereas, there are only two pieces in a ‘double T-shaped cross’ (the piece over the upper horizontal member is absent). James (1978, p. 61) speculates that the lower horizontal member in the open-air cross might have been intended as a wing found in the Persian crosses (eg. Kaduthuruthy, see Figure 8). He argues that by providing a wing-like horizontal member in between, the architects could achieve equal size for all the four arms of the cross on top resembling a Persian cross, and also achieve a considerable height for the upright shaft. In this context, it would also be important consider the stability added to the cross by two cross bars, and the convenience of erecting and transporting a long shaft in three pieces.

History

According to traditional accounts, the first church at Puthenchira was established in 400 A.D. and was dedicated to Virgin Mary, it remained functional until the 9th century, and was destroyed in a communal riot at Kodungallur area. The rebuilt church was lost in the flood of 1341. The third phase began in 1502 when a Portuguese traveller built a house and erected a cross at Puthenchira Kadavu (crossing), a Gothic style church and a presbytery were added later by the Portuguese Franciscan priest, Vincent de Lagos (1530-1545). Strangely, Puthenchira does not appear in the elaborate list of churches mentioned in Jornada (1606). From 1701 to 1777, Puthenchira became the headquarters of the Archdiocese of Cranganoore (Kodungallur). The last four Portuguese Padroado Archbishops of Cranganore (John Ribeiro, d. 1716; Antony Pimental, d. 1752; John Aloysius Vasconcellos, d. 1756; and Salvador dos Reis, d. 1777) ruled from Puthenchira and their tombstones are still preserved inside the church (Figure 5). The church is said to be destroyed by Tipu Sultan's army in 1789. The current church was built after demolishing the old church in 1909, and the consecration ceremony of the new church was held in May 30, 1915 (for more details, see Devassy, 1978, pp. 82-90; Smaranika, 1975, pp. 33-40; here etc.).

19) OPEN-AIR GRANITE CROSS OF MYLACOMBU, ST. THOMAS FORANE CHURCH (SYRO-MALABAR)

Mylakombu is considered to be the mother parish of several prominent early churches of Kerala such as Kothamangalam, Kadamattom, Chungam, Arakuzha, Nakappuzha, Nediassala, and Muthalakodam (Thoma, 1916, 297-303). The traditional date for the church is c. 600 A.D. (600, 660, 686 etc.). On the other hand, there are oral traditions which suggest about St Thomas installing a granite cross at Mylacombu, which further gets transformed to a church, either by the Apostle or his disciples (Thoma, 1916, p. 297)! Leaving aside these legendary stories, how does one arrive at a 7th century date for the church? It's a mystery how the St Thomas Christians arrive at such specific foundation dates without usually any supporting evidence in hand. Nevertheless, in the case of Mylacombu, the claim is based on an artefact preserved in the church- a large metallic church bell with an inscription on its rim. According to Fr. Bernard Thoma (1916, p. 296), the inscription is in Nanam Monam script and it reads as: "The church bell of Mylacomb's St. Thomas in the year 686, Minam 5 (month) after the Messiah was born". Now, based on Bernard's interpretation, many (Varkey, 1955, p. 389; Joy, 1992, p. 47, Pulickal, 2001, pp. 8-9 etc.) take this as a proof for the existence of Mylacombu church in the 7th century. However, the Tamil Vattezhuthu inscription is erroneously dated by Bernard, the more scholarly accepted date is now "A.D. 1606 Minam 5" (Poduval, 1990, p. 121; Kurukkoor, 2012, p. 24 etc.). Having said so, Mylacombu is certainly a pre-Diamper congregation as evident from Gouvea's reference to the church in his Jornada (1606) under the names Malucopil and Malucompil dedicated to St George (see Malekandathil, 2003, p. 433). Interestingly, Anquettil Du Perron (1758) finds the church dedicated to Virgin Mary, and a few decades later, Paulinus Bartholomaeo (1794) records the name of St Thomas instead. 

The church must have undergone several renovations and reconstructions over time. The latest was in the 1940s, when the old church was replaced for building the current structure. It has been reported that the old church was without a facade, a characteristic feature of pre-Portuguese churches. Today, very few churches have survived without a facade (eg. Kanjirappally old church), but even in mid-20th century, absence of a facade was a rare phenomenon, perhaps the remoteness of the area was an added advantage for Mylacombu. The foundation for the new church was laid on 1946 July 3, and the construction was done in such a way that the old church was preserved inside the new building (Varkey, 1955, p. 390). Eventually, the old church was taken down. Athapilly (1981, p. 71) writes that the demolition took place in 1955, he mentions about an interesting incident of a Ganapathi statue being found from the wall of the demolished church! I don't know even if a single photograph of the old Mylacombu church is available today, but it would be certainly a rare find if anyone will come across one. The old baptismal font has survived, which amusingly, is dated to 1st to 2nd century by the church! Anyway, it is one of the most beautiful baptismal fonts in Kerala with intricate carvings of heart-like floral decorations. I have included the photographs of both the baptismal font and the church bell below. I will be discussing more about these later when we get into the sections dealing with the church bells and the baptismal fonts of the community separately.

The cross has tapering upper arms with its distal end carved in the form of double layered lotus petals. There are no other motifs or carvings anywhere else either on the cross or the pedestal. This is the smallest and the simplest pedestal we have discussed so far. I don't know if this ordinary base represented by just three successive narrow square shaped steps are even part of the original structure. Anyway, it's interesting to observe how the tall and massive granite structure is held firmly by such a small foundation. A plaque in front of the open-air granite structure boasts about a possibility of the cross being erected at the time of the establishment of the church itself, although they agree that an exact date cannot be determined.  Additionally, there is reference to a legend about this cross being installed automatically, that is without any human help, a miracle attributed to St Thomas himself. At present we can't specifically date the cross, but most probably it is a post-16th century structure. According to James (1979, p. 66), the cross measures 10 m in height and lacks any western influence. He finds  bell-shaped carvings on the base, and niches on the pedestals. Since there are no niches on the pedestal today, the question arises if he was referring to an older pedestal? I have photographed the cross in 2015 and 2017, both set of photographs are added here for a better understanding of the monument.

18) OPEN-AIR GRANITE CROSS OF MUTHALAKODAM, ST. GEORGE FORANE CHURCH (SYRO-MALABAR)

The medium sized open-air granite cross at Muthalakodam St. George church has a square shaped pedestal with a round apex. Today, metallic candle stands are placed on every side of the pedestal giving the cross a closely fenced appearance, and as a result, a clean view of the pedestal is difficult to obtain. Earlier, the cross was said to be surrounded by pillars having provisions for lighting oil lamps, and were interconnected by chains (Madukkakuzhi, 1995, p. 97). There is even a legend that beneath the cross is a hidden treasure of gold coins enough to build a beautiful new church (Madukkakuzhi, 1995, p. 97; Kurukkoor, 2012, p. 22). The tapering budded ends of the upper arms of the cross are finely carved. Similarly, the lotus petal designs and floral symbols engraved at the lower end of the vertical shaft, and the upper round layer of the pedestal are impressive. From each side of the lowermost square layer of the pedestal are central projections with niches. Whether there are any motifs inside these niches are hard to conclude due the accessibility issues. Another characteristic feature of the pedestal is the horn like protrusions arising from each corner. The prominent central square layer of the pedestal is composed of granite blocks of varying sizes and they appear as broken fragments joined.

History, Age, Size of the Cross
Traditionally, Muthalakodam church was separated from Mylacombu church and was established in the year 1312. The church is supposedly built by a rich and influential woman named Lady Mattathil Muthi, also called Kappathiaramma, Karthanyaramma or Karthathyaramma (Madukkakuzhi, 1995, pp. 95-96; Thoma, 1916, p. 302). Church historians like Bernard Thoma (1916, p. 302) believes that Muthalakodam church was established even earlier, that is from the 9th to 10th century period. Originally, the church was dedicated to Virgin Mary, but was changed to St. George probably in the 18th century (Kurukkoor, 2012, p. 19). The current church was built in 1973, but it has been renovated and rebuilt several times in the 20th century itself. For instance, the church demolished in 1941, had very thick walls, a beautiful altar with several sculptures and paintings, and an arched altar ceiling chiselled out of laterite stones (Madukkakuzhi, 1995, p. 97). The earlier churches at Muthalakodam are considered to be wooden buildings, with windows, door frames, railings etc. made entirely of granite (Thoma, 1916, p. 302).

There is belief that the cross in front of the church was built by the founder of the church, i.e. Mattathil Muthi herself. However, the first cross was probably a wooden (teak) structure speculates Kurukkoor (2012, p. 24). According to James (1979, p. 66), the cross does not show any western influence, and he notices the bell shaped carvings and a number of niches on the pedestal. Madukkakuzhi (1995, p. 97) assigns a height of 19 feet to the cross, whereas James (1979, p. 66) gives a higher estimate of 10 m (34 feet), the former seems more reliable.

17) OPEN-AIR GRANITE CROSS OF KANJOOR, ST. MARY'S FORANE CHURCH (SYRO-MALABAR)

Unlike the open-air crosses we discussed so far, the Kanjoor cross has a very small foundation. The pedestal consists of a circular top followed by a few successive square layers. Today, portions of the bottom layer of the pedestal can be seen partially hidden under the soil (see especially the south-west corner), probably as a result after the land was filled and raised over time. To get a view of the more complete pedestal, go through some of the early black and white photographs attached below. The base of the cross, which is the uppermost round layer of the pedestal is carved in the form of a fluted lotus, done with such perfection that it is hard to believe that the work is indeed in granite. Equally impressive is the design at the intersection point of the upper arms of the cross on the west side (see the inset in the corresponding photograph attached), which even caught the attention of Henry Hosten in 1924. The upright pole and cross beam of the cross have finely carved tapering ends, but there are no inscriptions on the body. James (1979, p. 68) in his thesis on ‘The Thomas Christian Architecture of Malabar’ has addressed the importance of the Kanjoor pedestal, and to quote the text; “The cross has only a very moderate base of 1.5 m in diameter. But, it is beautifully carved out in the form of a fluted lotus with prominent petals. The workmen concentrated more on beauty and simplicity than on solidity and strength. The fluted lotus carved out on the base of the cross is similar to the bell-shaped capital of many a Buddhist stambha. The reason for stone workers to go in for such a simple and compact structure with great beauty is unknown. When compared with the fluted lotus on the base of the Angamaly cross, the perfection attainted by the one at Kanjoor becomes highly significant”.
 

History, Age and Size
One of the earliest documented reference to the Kanjoor cross is from Rev. Henry Hosten, who visited the church in 15-16 February, 1924 (see Tanima, 2008, pp. 29-30). Hosten observes the open-air cross before the entrance gate to the church grounds and records the small cross at the junction of the two beams of the cross, and on the left of the cross, on the ground an alms box, surmounted by a small cross and provided with a 'Chinese padlock. Note that an old alms box made of stone still survives next to the cross. He was particularly impressed with the gatehouse (Padippura) of Kanjoor, especially the wooden structure over the entrance gate. In fact, he even compares them to the gates of cities mentioned in the Old Testament! The gate house has been rebuilt at least twice in the 20th century itself as evident from the photographs (see old photos below)

The traditional date for Kanjoor church is 1001 A.D. The first church is said to be a humble palm-leaf thatched building located in the site where the modern cemetery is located, that is, south of the existing church. The establishment of the church is attributed to the efforts of a woman named Thekkumbhagathu Valiyaveettil Elishwa. The current church is believed to be established in the year 1403 and it has been reconstructed and rebuilt several times thereafter (see more in Archdiocese of Ernakulam, 1978, pp. 265-269). James (1979, p. 68) dates Kanjoor cross to the 14th or 15th century, but without providing any supporting evidence. Devassy (1961, p. 252) has estimated a height of 40 feet for the cross, which is certainly an exaggeration, since even Kaduthuruthy Valiapally cross, the tallest in Kerala, measures around 36 feet only!

16) OPEN-AIR GRANITE CROSS OF KADUTHURUTHY, ST. MARY'S FORANE CHURCH/CHERIAPALLY/THAZHATHUPALLY (SYRO-MALABAR)

Earlier we discussed in detail about the majestic granite cross of Kaduthuruthy Valiapally (see here). Just a few feet away from this Knanaya Catholic Church is a Syro-Malabar Catholic Church known also as the Kaduthuruthy Cheriapally or Thazhathupally, and there is an open air granite cross in its courtyard as well. The Cheriapally cross is less impressive in its size or ornamental value compared to the magnificent Valiapally cross, but it can also be classified under the category of older crosses. Pereira (2000, pp. 369-371) takes the Lower (Thazhathu) St Mary Kaduthuruthy cross as one of the oldest monumental crosses in Kerala with a profile of greater elegance. However, he has probably mistaken the names, lower and upper Kaduthuruthy churches, see the last photograph (of 1968) of this post for more details.

Structure of the Cross
The upper arms of the cross have tapering ends, but the cross is devoid of  any carvings or inscriptions. The pedestal consists of square shaped successive layers. The uppermost (1) and lowermost (5) layers are carved in the form of a fluted lotus. The first layer which forms the base of the upright pole has a beautiful carving of an angel on the west side. Pereira (2000, p. 370) classifies the Upper St Mary Kaduthuruthy  cross (which in this case is the Cheriapally Cross) as a second stage cross, i.e. with two fold design, square and circular. At each corners of the 2nd layer from the top are fine carvings of angelic heads, but unfortunately only one in the south side (south-east corner) has survived intact. The 3rd layer from the top lacks any carvings, whereas the 4th layer  has engraving of 3 crosses on its side panels. At the west side panel there is an additional motif (cross?) faintly visible at the right extreme end.

Size of the Cross
The total height of the cross from the ground (i.e. including pedestal) is 4.74 m (remember, the Valiapally cross measures 10.96 m). The upright pole measures 3.18 m and the pedestal has a height of 1.56 m, and the single cross arm is 1.8 m long (Jose, 2017, p. 168). 

Age of the Church and the Cross
The conventional date for Kaduthuruthy Thazhathupally is 1009 A.D., and it is believed that the church was separated from the Valiapally. The construction of Cheriapally is attributed to one Lady Malana Eliamma (Malana Muthy). Eminent church historian Bernard Thoma (1916, vol.1, pp. 307-309) has compiled this tradition, according to which Malana Muthy was displeased with a reformation introduced in the Valiapally by Bishop Yohannan (10th Century), and as a result she built a separate church for the Vadakkumbhagam community (St Thomas Christians) who were worshipping in the main church with the Knanaya Christians (see more details here also). The Cheriapally is said to have undergone a reconstruction in 1590, the same year we learn Valiapally was also rebuilt, so whether these events are related is not clear. The origin of the cross is not known, and due to the lack of documentary or epigraphical evidence, it is difficult to estimate the exact age. Pereira (2000, p. 433) speculates a 16th century date for the Kaduthuruthy cross of Upper St. Mary church, located adjacent to the road, again in this case, he refers to the Cheriapally cross. When Henry Hosten was in Kaduthuruthy in 1924, he visited both the churches, and despite giving a detailed report of the Valiapally cross, he makes no comment on the Cheriapally cross (Hosten, 1924-In Tanima, 2010, pp. 103-104).

15) OPEN-AIR GRANITE CROSS OF KUDAMALOOR, ST. MARY'S FORANE CHURCH (SYRO-MALABAR)

The Kudamaloor cross has no inscription, but it certainly has some beautiful panels of finely carved images of floral motifs, crosses, animals, birds etc. on the pedestal. The upper arms of the cross have protruding ends and at the intersection point of cross beam with vertical shaft is a floral motif. The pedestal is arranged in successive square layers. The bottom five layers are significantly wider than the upper layers and appears as if the entire construction is from a different period. The outer surface of the uppermost layer of the pedestal is carved out with fluted lotus petals and it forms the base of the vertical shaft of the cross. Each rectangular panel of the layer just below the lotus form has three motifs, the central prominent motif is bordered by floral patterns. A Persian cross adored by peacocks and an intricate carving of a majestic tusker elephant are particularly impressive. These rectangular panels are bordered by a narrow floral belt on the lower side, and an upper boundary adorned with a pair of angels and floral symbols.

14) OPEN-AIR GRANITE CROSS OF CHAMPAKULAM-KALLOORKAD, ST. MARY'S BASILICA (SYRO-MALABAR)

Another open-air granite cross with an inscription is the one at the famous Champakulam-Kalloorkkad church. The cross is positioned on the south side of the church and the inscription is carved on the lower layer of the pedestal starting from the east side and written in the anti-clockwise direction, i.e. from the east to the south. The engraving in modern Malayalam language was written in 1857 or later, but what makes this inscription special is that it refers to the existence of a 12th century church at Champakulam. There are three dates mentioned in the writing: 1) 1821-when the cross was taken down; 2) 1857-when the cross was reinstalled; and 3) 670 years before 1821 (i.e. 1151) a church was built at Champakulam.

The traditional date of establishment for the Champakulam church is 427 A.D., December 28 (the Holy Innocents Day) or September 14 (the Feast of the Exaltation of the Holy Cross), and its origin is attributed to the Christian migrants from Nilackal, Niranam etc. The church is said to be rebuilt and renovated several times viz. 1023, 1151, 1544, 1720-1730, 1786, 1821, 1857, 1885-1891, 1981 etc. (for more details and corresponding references, see here). The inscription clearly says that a church was built in Champakulam around the year 1151 AD (i.e. 1821-670=1151), but strangely there is no reference to the traditional 5th century date!

13) OPEN-AIR GRANITE CROSS OF KANJIRAPPALLY, ST. MARY'S PAZHAYAPALLY OR AKKARAPPALLY (SYRO-MALABAR)

This is supposedly yet another open-air cross with an inscription. According to Ramanatha Ayyar, A. S. (1931), the Kanjirappally cross devoid of any ornamentation, contains an inscription in Tamil Vatteluttu, dating the monument to Kollam 816, when Tekkumuri-Kattanar was the vicar of the church. He has given the Tamil transliteration of the five-lined inscription in Travancore Archaeological Series (1931, Vol. VII, Part II, p. 148) and when transliterated in English it becomes:

1-Kollam 860-ra Mandu

2-Kulakattu Thekkumuri Katta-

3-nar Vicari Aayirunna Kalam Tho-

4-m(ma) Thom(ma) Muthelayi (Kurichu?)

5-Mina Matha(m) 1-nu Muzhuvanayi

The Tamil transliteration is followed by an English translation by him which is as follows: “In Kollam 816 (i.e. 1641 A.D.), when Tekkumuri-Kattanar of Kulakkadu was officiating as the vikari (of the church), the cross was completed on the 1st day of the month of Minam as the gift of Tomma-Tomma” (Ayyar, 1931, p. 148).

Though Ayyar reads the year 816 in his English translation, in the Tamil text, the date provided by him is “௮௱൬௰”, which corresponds to 860 M. E. (i.e. 1685 A.D.). In addition, he comments that the word Kulakattu can also be read as Kallakattu. He is not specific with the exact location of the inscription on the cross, but it may be on the pedestal as Poduval (1990, p. 71) has inferred in "Travancore Inscriptions-A Topographical List". Apparently, there is also a version that dates the cross to 1614 A.D. (Abraham, 2020).

12) OPEN-AIR GRANITE CROSS OF NIRANAM, ST. MARY'S VALIAPALLY (SYRIAN ORTHODOX)

In this post, we will see the open air granite cross of Niranam, one of the seven traditional churches established by St. Thomas the Apostle. Interestingly, only Niranam among the seven has an open-air cross that can be considered not recent! The current cross in Palayur is not more than two centuries old and there are no open-air crosses shown for North Paravur, Kodungallur and Kollam. The open-air crosses displayed at Nilakkal and Kokkamangalam are relatively modern. Niranam is a land abundant with St. Thomas traditions like Palayur and has many sites associated with the Apostle and his missionary activities. 

Keeping the oral traditions and legendary stories aside, the earliest reference to a church in Niranam is based on a stone inscription from the 13th century. We first hear about this inscription from B. S. Ward and P. E. Conner who conducted the Travancore and Cochin survey between 1816 and 1820. In the first volume of the "Geographical and Statistical Memoir of the Survey of the Travancore and Cochin States", published a few decades after their death in 1863 (Vol. 1, p. 19),  we find this statement appended as a footnote: "An inscription found at Neranum states the Church there to have been enlarged in A.D. 1259". Furthermore, in the second volume of the Survey of the Travancore and Cochin (originally published in two parts in 1893 and 1901), we find a note on Niranam church which says "The famous Syrian Church at Noramun (i.e. Niranam) 3.5 miles S.E. of the capital (i.e. Tirwulla or Thiruvalla) is remarkable for its antiquity, and being immediately in the vicinity of pagoda of consequence, it is one of the seven primitive Syrian churches in Travancore and has a large congregation of Syrian Christians, who have a small church also on the bank of the Pumbay river close on the western confines of the District'' (1994 reprint, Vol. 2, p. 158).  A few decades afterwards, G. T. MacKenzie, the British Resident of Travancore and Cochin (1899-1904), who authored "Christianity in Travancore'' in 1901, notes this reference of Ward and Conner, but writes "No such inscription can be seen now" (1901, p. 57, fn. 4). MacKenzie finds only two gravestones preserved in Niranam, one from 799 M.E. (1624 A.D.) and the other he dates erroneously to 92 M.E. (917 A.D.), which Ayyar (1931, p. 144) rectifies as 792 M.E. (1617 A. D.). The first epitaph is lost and only the latter, supposedly from 1617 (792 M.E.) survives, which however, is dated differently to 742 M.E. (1567 A.D.) by T. K. Joseph (Mathew, 2006, p. 303). This is the gravestone currently displayed in the museum adjacent to the church. In the 'Travancore Archaeological Series", Ayyar (1931) gives the translation of only one epitaph, so the gravestone dated 799 (1624 A. D.) might have already been lost by then.

11) OPEN-AIR GRANITE CROSS OF UDAYAMPEROOR, SYNOD OF DIAMPER OLD CHURCH (SYRO-MALABAR)

 

The open air granite cross of Udayamperoor stands on a site that changed the course of history for St. Thomas Christians in Kerala. The 'Synod of Diamper', convoked by Dom Alexis de Menezes, the Latin Archbishop of Goa was held at this very spot from June 20 to 26, 1599. The word Diamper is the Portuguese version of the name Udayamperoor. It is not possible to confirm if the cross existed at the time of the Synod, but tradition has it that it was installed before the Synod was held. There is a legend in favour of this assumption that at the time of the Synod, the pedestal of the cross functioned as altars and Holy Masses were conducted simultaneously from the four sides of the Cross. The granite cavities still visible on pedestal above the central projections are said to be meant for functional altar stones. However, even if a cross didn't exist at the time of the Synod, it would have been erected soon after the fateful council, as open-air crosses were integral part of St. Thomas Christian architecture and there is no reason to believe that for such an important venue like Udayamperoor one will be delayed. A 16th century date for the cross is speculated by James (1979, p. 71). Originally the cross was considered to be standing on the western courtyard in front of the church, but was brought to the eastern side behind the altar when a public road was constructed.

According to the official history of Udayamperoor Church (Nalagamam) compiled in 1944 and 1957, and published in 2006 by George Koilparambil, at the time of Tipu Sultan's attack (1789) the church roof was burnt down and the front porch was demolished and leveled to mount a canon. The severely damaged church was later renovated by the Christian leader Thachil Mathu Tharakan (late 18th century?), which is the current existing building (Nalagamam, p. 10). One major issue though is that, since Tipu Sultan did not cross the banks of Periyar at Aluva, attack on Udayamperoor beyond the river is an unlikely scenario. Having said so, a church that could accommodate 153 priests and 671 delegates from 168 places for a week (Thoma, 1921, p. 9) must not have been an ordinary parish. Excavations conducted inside the church in 1929 (Nalagamam, p. 12) have revealed foundations of a structure believed to be from an earlier sanctuary. It is also reported that the church premises yielded structural remains of older buildings during 1912-1914 period, the stones obtained thus were used to build the eastern compound wall and the cemetery on the north (Nalagamam, p. 12). 

10) OPEN-AIR GRANITE CROSS OF MOOZHIKULAM ST. MARY'S FORANE CHURCH (SYRO-MALABAR)

There is nothing particularly impressive in the Moozhikulam cross except for the Syriac inscription on the upper cross bar. There are no carved images either on the double T-shaped cross or in the pedestal. The plain pedestal made up of an octagonal drum surmounted by a cone is certainly not old. However, the Syriac engravings alone is sufficient to include the cross under a rare specimen. Surprisingly, the inscription is not well known even in the official church records. In the Ernakulam Archdiocese-Historical Survey (1978, p. 196), the script is yet to be deciphered, and the language unknown! 

9) OPEN-AIR GRANITE CROSS OF KORATTY ST. MARY'S FORANE CHURCH (SYRO-MALABAR)

The open-air granite cross of Koratty has the longest Syriac inscriptions engraved on a cross in Kerala. It is also a super-imposed double T-shaped cross. The inscriptions are engraved on the upper and lower cross-arms and the vertical slab in between them (see photographs below). The small upper cross bar (1) reads "This is Jesus of Nazareth, King of the Jews" according to the Peshitta (Syriac Bible) verse in John 19: 19. The wide lower cross bar (3) reads "This is the Lamb of God, who takes away the sin of the world" (John 1: 29 according to the Peshitta). The middle trunk (2) has the traditional acronym (Tetragrammaton) used for God and in this case only the two initial letters of the biblical name of God YaHWeH, 'Yod' and 'He' are used. The three dots in a triangle above and an isolated dot below the letter symbolizes the unique Trinitarian God. Usually, the single point is below, symmetrical to the triangle with respect to the letters, but here it is next to this triangle on the upper side of the letter.  The conventional representation of the acronym in West and East Syriac scripts are given (2). The East Syriac engraving is taken from the arched entrance to the Madbaha (Altar) of Thrissur Marth Mariam Cathedral (Chaldean Syrian). For a scholarly treatment of the subject refer Chatonnet et al., (2008, pp. 81-82 ) and Perczel, (2009, p. 293), though both translations are fairly identical, I have used the former reference in this post.

8) OPEN-AIR GRANITE CROSS OF KOTTAYAM ST. MARY'S VALIAPALLY (KNANAYA-JACOBITE)

The Persian crosses kept inside Kottayam Valiapally are the most scholarly investigated crosses in Kerala (see here for photos). In this post, we will discuss about the free standing open-air cross of the church, located behind it's sanctuary on the east side. Usually open-air crosses are positioned in front of the church (west side), but we have already seen exceptions, one in Kaduthuruthy behind the altar (east direction) and the other in Chengannur north of the church. Like the North Paravur Jacobite cross, the Kottayam cross also has a small cross beam on the top giving it a double-T shape appearance, but the small cross arm has the form of a scroll with folded ends.

Syriac Inscriptions

7) OPEN-AIR GRANITE CROSS OF CHANGANASSERY ST. MARY'S METROPOLITAN CATHEDRAL OR VALIAPALLI (SYRO-MALABAR)

This is yet another granite cross with a finely carved pedestal. Like the Kaduthuruthy cross, the Changanasserry (former Changanacherry) cross also has a circular top, a middle octagonal and a lower square moulding with central projections. The round top has a beautiful floral belt usually not common with other crosses of this type. 

The East and West Sides of the CrossIn the insets are the images on the intersection points of the cross-beams, a Persian Cross on the west and a floral motif on the east sides.