2) OPEN-AIR GRANITE CROSS OF HOLY GHOST FORANE CATHOLIC CHURCH (RUHA D'QUDISHA CHURCH), MUTTUCHIRA

1-Open-Air Granite Cross and Lithic Inscription (Stele) of Muttuchira

In the courtyard between the Holy Ghost Forane and the St. Francis Assissi churches at Muttuchira stands an open air granite cross. The cross is dated from 1623-24 period (M.E. 799) based on a Vattezhuthu inscription on its pedestal. However, we have another inscription in the form of a stone tablet from the same church, also in Vattezhuthu script that testifies the erection of a granite cross at Muttuchira in 1581, Minam (March) 24 or 29. This stone inscription of Muttuchira dated 1581 (or later) has been extensively studied. Earlier studies of A. S. Ramanatha Ayyar (1930, pp. 75-79), T. K. Joseph (1929, p. 17, Appendix IV; 1930, pp. 253–54), Fr. Henri Hosten (1936, pp. 341-363), and recent works by Martin Thomas Antony (2016, pp. 286-316) and Istvan Perczel (2018a, pp. 94-104; 2018b, pp. 201-206) are important in this regard. The stele was erected by Chaldean Bishop Mar Shimon (d. 1599) and his archdeacon, a native priest from Muttuchira, Jacob Nadakkal (d. 1593 or 1596) in 1581 to commemorate the erection of a granite cross in front of the church. 

2- Crosses described in the Muttuchira Stele

The Muttuchira lithic inscription measures 30" x 40" (Hosten, 1936, p. 350) and is divided into two sections. The contents of the inscription stone are essentially about the installation of four crosses at four different periods of the 16th century, along with names of the people involved in the process. The type of the crosses and date of erection differ depending on how one reads the script. The four crosses installed according to the stele are dated:

1) 1528

2) 1580, 13 Kanni (September)

3) 1580, at the Feast (of the Bleeding Cross) of the 18th of the same time (i,e, 18 December, 1580)

4) 1581, 24 or 29 Minam (March)

The word used for all these crosses, except the third cross  is 'Tiliva' or 'Siliva' (Sliba in Syriac is Cross). In the case of the third cross, it is referred to as 'Kuriccu', which is derived from "Croze', the Portuguese word for cross. Perczel (2018b, p. 204) speculates that Mar Tiliva (Siliva or Sliba) was generally used for a cross and especially for open-air cross; whereas Kuriccu for ancient Persian crosses after the Portuguese excavated the Bleeding Cross from St. Thomas Mount in Chennai in 1547. If this hypothesis is valid, then the Muttuchira inscription is speaking of three open air crosses and a Persian cross. We know from the inscription that the open-air cross of 1581 is made of granite, whereas the other two are assumed to be wooden structures. 

The general consensus is that Cross-1 is a Mar Tiliva or Siliva (Holy Cross), that is to say an open-air cross. Based on his correspondence with T. K. Joseph, Hosten (1936, p. 349) speculates that it was only a temporary wooden cross at the site proposed for a church or for a more permanent stone cross. Perczel (2018a, p. 103) also hypothesize of a custom in the 16th century of setting up temporary wooden crosses until granite crosses are completed.  The Cross-2 is interpreted differently by scholars,  a Mar Tiliva or Holy Cross covered with Maram or Wood (Hosten, 1936, p. 350); or a Mara Tiliva or Wooden Cross covered with Manthil or Sand (Ayyar, 1930, p. 77); or a Mar Siliva or Holy Cross broken and assembled (Perczel, 2018a, p. 96; 2018b, p. 202, fn. 50). The Cross-3 is even more confusing and has been identified diversely as a Thara Cross (Ayyar, 1930, p. 77); or Bell-Metal (Pithala) or Ornate (Chithra) Cross (Hosten, 1936, pp. 350, 359); or a (R)uthira Cross or Bleeding Cross (Joseph, 1929, Appendix IV and 1930, p. 254; Perczel, pp. 102-103; 2018a, 2018b, p. 204), which is the famous Persian Cross of Muttuchira. There is no dispute regarding the Cross-4 which is a Mar Tiliva or Siliva (Holy Cross) made of Karingal or Granite.

3-Translation of the Muttuchira Stele

The latest translation of the lithic script, the one given by Perczel (2018a, pp. 95-96) says: "In the year 1528 of Mārān Ico Miciyaha, upon the order of the Lord, Mār Tāna, the Mār Ávā together with Gevargīs pirati, erected a holy siļivā on this ground. After this, he went to the land of Portugal together with his nephew, Mattai patiri. In the year 1580 of the Míciyaha, the 13th of the month of Kanni, on the feast of Mār Silivā. Märu Cemaun mettarān and Yaqos patiri, having taken this Mār Siļivā which had been broken and assembled, erected it. At the feast of the 18th of the same time this Bleeding Kuricu was placed. In 1581, on the 24th of the month of Minam, on Holy Friday, they erected this granite siļivā".

The Persian Cross of Muttuchira

Today, preserved in the southern side altar of the Holy Ghost Forane Church, the Persian Cross was accidentally discovered from the St. Francis Assissi Church (the old Holy Ghost church) in the beginning of 1923 (Hosten, 1936, p. 344). It is believed that the invaluable Pahlavi inscriptions on the cross were systematically mutilated for fear of being accused of Nestorianism.

4-The Churches of Muttuchira and their Crosses

Since the current open-air cross of Muttuchira is dated 1623-24, the question arises whether the granite cross of 1581 (cross-4) is a different one, and if so, where is it preserved? In normal cases, the granite crosses last for centuries, so the chance of a new cross replacing an old one within a short span of four decades is remote. Then there is another possibility that it still exists in Muttuchira, but at a different location. Today, there are four Catholic churches in Muttuchira centre: 1) on the eastern side is the St. Francis Assissi Church (earlier Holy Ghost Church-the old church from where the Persian Cross and Muttuchira stele were discovered in 1923); 2) on the western side is the Holy Ghost (Ruha D’Qudisha) Forane Church (modern church built in the mid-19th century); 3) on the northern side is St. Sebastian's Church (earlier Parasu or Karottu Church) ; and 4) about a kilometre away on the eastern side is the St. Antony's Chapel (earlier Holy Cross Church). In St. Sebastian's church there is a small rock cross, and St. Antony's chapel has an open-air cross with a massive pedestal, however, neither of them is older than the rock-cross of 1623-24. Another possibility however could be that for some reasons unknown the Cross-4 had to be replaced in 1624, but the pedestal of the original structure (1581) remained intact. Perczel (2018b, fn. 51) also suggests this possibility as he notices that not only the style of the cross is markedly different, but also it is manifestly from a different kind of granite. 

Location of the Churches in Muttuchira

Holy Ghost or Ruha D’Qudisha Forane Church and the Open-Air Granite Cross of 1623-24The Bell Tower and Priest's house are the other structures in the photograph. Muttuchira stele is currently stored inside a room in the lower floor of the Priest's house.

St. Francis Assissi Church- the site of the discovery of the Persian Cross and Muttuchira Stele in 1923

The church was originally dedicated to Holy Ghost (Ruha D’ Qudisha), but was rebuilt and rededicated to St. Francis of Assissi in 1925. It is well known that the Persian Cross was discovered from this church in 1923. However, the circumstances that led to the discovery of Muttuchira stele is not very clear. It appears that the lithic inscription was also part of the St. Francis church as we learn from T. K Joseph's letter to Hosten in 06/11/1925 that it was "an inscription in the recently demolished Church of the Holy Ghost" (Hosten, 1936, p.348). Since the church was demolished in 1923, the stele would have been brought to the ground floor of the Priest's house, and this corroborated by Joseph Peediyekkal, in his letter dated 02/11/1926, also addressed to Hosten (1936, p.350, fn. 2).

St. Sebastian's Church and the Small Rock Cross

St. Antony's Chapel and the Rock Cross

Hosten (1936, p. 345) supposes that the Persian Cross discovered in 1923 was originally part of St. Antony chapel before it was brought to the site of modern St. Francis of Assissi church (old Holy Ghost church) in the 16th century.

5-The Structure of Muttuchira Cross

Like Kaduthuruthy cross, the Muttuchira cross also has tapering protruded ends and a geometrical design at the intersecting central point where the three arms join. However, unlike Kaduthuruthy, the geometrical pattern of Muttuchira cross is a circular floral pattern and it is seen only on the western side of the cross. At the top end of the upright pole of the cross is marked INRI, suggesting Portuguese influence. Another interesting feature, also on the west side is an arrow shaped symbol carved to the cross at three places (centre and side arms of the cross) which I could not figure out what it is related to. One possibility though is that they represent the nails used in the crucifixion. The arrow symbol at the centre is very sharp and distinct, but the ones at the arms have fainted significantly. According to the estimate of Jose (2017, pp. 164, 167), the Muttuchira cross is 6.66 m high with a pedestal 2.40 m tall, a cross with a square shaft (upright pole or stipes) 4.26 m tall, and a cross arm (patibulum) made of a single stone 1.72 m wide.

The geometrical pattern, arrow symbol and INRI inscription on the Muttuchira Cross

6-Pedestal of Muttuchira Cross

It is strange that Ayar (1930, p. 76) reports the cross devoid of any ornaments, such as Seraphic heads, crosses, or animal designs. On the contrary, all these symbols are present in the pedestal, but compared to the elegantly carved Kaduthuruthy cross, Muttuchira cross is very basic and simple in its design. On the top of the pedestal is a circular lotus moulding to which the vertical shaft of the cross is attached. The lotus moulding rests on an octagonal base and is followed by several square mouldings. Carved on the topmost square moulding, and positioned towards the side corners are figures of angelic heads. 

Enlarged view of he Pedestal of Muttuchira Cross

Enarged views of the Lotus Moulding and an Angel Head on the Pedestal

6.1-The Ornamental Central Square Moulding

The most conspicuous layer of the pedestal is the one in the centre arranged as a perfect square, and decorated with finely carved motifs, three on each side consisting of the images of animals, birds, floral patterns etc. Interestingly, the square moulding just below this ornamental layer is also designed in the form of lotus floral buds like the circular moulding on the pedestal top. 

5.1.1-The West Side Panel

On the western side  are three finely carved small Persian cross motifs, and among them the middle cross is almost a miniature unmutilated replica of the Persian (Bleeding) Cross of Muttuchira. Vazuthanapally (1990, p. 18), notices that, although the cross is small in size and lacks any inscriptions, it is an exact copy of Mailapur Mount Cross and it is perfectly carved with a conspicuous dove on the top. Ayyar (1930, p. 76) believes that it represents an unmutilated form of the replica of the Muttuchira Persian Cross, but without the inscription.

6.1.2-The Vattezhuthu Inscription

The dedicatory Vattezhuthu inscription which dates the cross is just above this horizontal panel of three miniature crosses.  Today, the inscription is barely visible and there is a high chance that you will not even notice it. It seems that even in the early decades of 20th century, the condition of the inscription was not good as Hosten (1936, p. 348) writes- "The open air cross has a badly damaged inscription beginning thus: in K.E. 799...". Nevertheless, Ayyar (1930, p. 78) has been able to decipher the three-lined inscription to a Tamil transliterated version as follows:

"Michiha Pirannitta 1624 lamangu kalam chenre

[thu] kollam 799 matha kanni njayer karingal

Kurichu yiruthi kallarve...thu Mathu than...kankkupa"

This when translated becomes: "After the birth of Mishiha (Messiah), the 1624 year, that is in Kollam 799 (Malayalam Era), in the month Kanni (September), a karingal (granite) cross was erected, as per the account of Kallarve Mathu". Madukkakuzhy (1995) has made a major blunder by reading the date on the cross as 1300 and thereby calculating the establishment date of the church to 14th century!

Enlarge the photograph and you will notice that the panel is broken near the right end, but  a portion of the inscription can be observed with fairly good legibility at the broken end.

6.1.3-The East Side Panel

The figures in this panel are dragon or lion, peacock and peahen

6.1.4-The North Side Panel

The figures in this panel are elephant, floral motif and an image whose identity I couldn't figure out.

6.1.5-The South Side Panel

The figures in this panel are peacock, floral motif and an image that is lost

7-References

Antony, Martin Thomas (2016)-Alengad Sliva & Muttuchira Sliva, The Harp, Volume 30

Ayyar, A. S. Ramanatha (1930)-Travancore Archaeological Series, Volume VII, Part-I

Hosten, Henri (1936)- Antiquities from San Thomé and Mylapore

Jose, Cyriac (2017)-Cultural Landscape and Architecture of Medieval Churches in Kerala, Ph. D. Thesis

Joseph, T. K. (1929)-Malabar Christians and their Ancient Documents

Joseph, T. K. (1930)-Notes to Henri Hosten, The Saint Thomas Christians of Malabar (A.D. 1490–1504), Kerala Society Papers, Series 5, pp. 253–254

Mathew Madukkakuzhi (1995)-Purathana Kraisthava Kendrangalilude, p. 61

Perczel, Istvan (2018a)-Some Early Documents about the Interactions of the Saint Thomas Christians and the European Missionaries; in Malabar in the Indian Ocean: Cosmopolitanism in a Maritime Historical Region, ed. Mahmood Kooria and Michael Naylor Pearson

Perczel, Istvan (2018b)-Accommodationist Strategies on the Malabar Coast Competition or Complementarity; in The Rites Controversies in the Early Modern World, ed. Ines G. Županovand Pierre Antoine Fabre

Vazhuthanapally, Joseph (1990)-The Biblical and Archaeological Foundations of the Mar Thoma Sliba

Muttuchira Cross in 1924-A View from the South West Corner

Photo Credit: Henri Hosten, 1924; Courtesy-George Menacherry Collections. South and West sides of the pedestal are visible, the mammoth compound wall is known as Aanamathil (Elephant Wall).