Photographs: March, 2017Location of the churches, open-air granite crosses and boundary pillars, Angamaly.
INTRODUCTION
In Angamaly, there are three churches within a kilometre from each other. What makes them special is that they are all from the pre-Diamper period [i.e. before 1599]. The churches from west to east are:
1) St. George Basilica (Valiyapally or Padinjarepally), Syro-Malabar
2) St. Mary's Soonoro Cathedral (Cheriapally), Jacobite
3) St. Hormis Church (Kizhakkepally), Syro-Malabar
In front of all these churches are ‘Open Air Granite Crosses’ [OAGC]. In the following few posts, I will discuss briefly about each of them. The exact dates when these crosses were erected is difficult to estimate as there are no specific supporting documents or inscriptions available. However, the date of the establishment of the churches are relatively well documented.
PRE-DIAMPER CHURCHES OF ANGAMALY & THEIR FOUNDATION DATES
The earliest documented reference to a church in Angamaly appears in a letter written by Portuguese Jesuit Bishop, Melchior Carneiro in 1557. He mentions about a church [Iglesia] and a main chapel [Capilla Mayor] in Angamaly, which were held with great veneration that no laymen were allowed inside [DI, Vol. III, p. 800]. He further elaborates that Christians in Angamaly maintain a “Universidade” [University/Seminary/Malpanate], served by a “Caçanar” [Cathanar/Priest/Malpan] whom they rely heavily due to his advanced age and erudition; for some fifty years, he has been expounding the Scriptures there and has gathered many disciples from all corners of the Malabar region [SRD, Vol. 8, p. 498]. However, about four decades later in 1599, while the Goan Archbishop Alexis Menezes was visiting Kerala, there were already ‘three big churches at Angamalle’ [Angamaly] records Gouvea in ‘Jornada’ [1606, English translation by Malekandathil, 2003, p. 350].
According to the Catholic historians, St. George is the oldest church in Angamaly. The earliest record assigning a specific date of establishment for St. George church is the Vaidikapanachankam of 1902, where 450 AD is mentioned as the year of its foundation [Rakshaniyam 1902, p. 37-cited by Malekandathil, 2016]. Reasons unknown, the establishment date was changed to 409 AD in the Panchankam of 1924 and it has remained the same thereafter [Rakshaniyam 1924, p. 2]. On the other hand, the Jacobites consider their church [St. Mary] to be the oldest and dates it to 409 AD as well [Varghese, 1991]. Unfortunately, we have no source materials or other evidence available to validate how such early dates were arrived by both these factions. In the case of the St. Mary's Jacobite church, multiple 16th century documents [letters dated 1577-1580] attest its origin. The church was founded and administered by Archdeacon Giwarghis/Geevarghese (George) of the Christ (d. 1584/85) with his own money and parental help [DI, Vol. X, pp. 853-854, 953; DI, Vol. XI, pp. 810, 833]. The earliest reference is perhaps the letter dated 2nd January, 1576 written by the Raja Cochin to Pope Gregory XIII, where he mentions about the Archdeacon George's request for granting plenary indulgences for his church [Giamil, 1902, p. 76; Malayalam translation in Angamaly and Thachil, 2002, p. 54]. George of the Christ was appointed as the Archdeacon by Chaldean Bishop Mar Joseph in 1562; and Bishop of Palayur and Suffragan Bishop of Angamali in 1566 by Patriarch Abd Ishu [DI, Vol. VII, pp. 703-705; for more details, see Malekandathil, 2016, pp. 138-139]. Therefore, it is safe to assume that St. Mary's church was established somewhere in the mid-1570s. The feast of the assumption of Virgin Mary was celebrated in this church [Iglesia de N. Señora de la Assumption or Church of Our Lady of Assumption] in 1578 with great solemnity [DI, Vol. XI, pp. 287-288. See also DI, Vol. X, p. 953].
The third church at the eastern end (St. Hormis or Kizhakkepally) was the Cathedral Church or Seat of the Metropolitan Mar Abraham, the last Persian Bishop of St Thomas Christians. Mar Abraham passed away in 1597 and was buried in St. Hormis church. His lost tomb was rediscovered in September 2015 during the renovation carried out inside the church. According to a Jesuit letter dated 10 January, 1580 [DI, Vol. XI, p. 798], the foundation of Mar Abraham’s new church [St. Hormis/Kizhakkepally] was laid on 15th August 1577. In another letter from November, 1578, we see Mar Abraham requesting Pope Gregory XIII to grant plenary indulgences for his upcoming yet incomplete new church [DI, Vol. XI, p. 382]. In the Vaidikapanchankam of 1909, the foundation date of St Hormis church is 1571 [Rakshaniyam 1909, p. 12]. At least, one thing is certain, the completion and consecration of St. Hormis church have taken place before the Synod of Angamaly was held in 1583. The church was originally dedicated to a 7th century Nestorian East Syric Saint, St. Hormusio, but the patron’s name was changed to a 5th century Persian Catholic martyr, St. Hormisidas by the Archbishop Alexis Menezes in 1599.
In Angamaly, there are three churches within a kilometre from each other. What makes them special is that they are all from the pre-Diamper period [i.e. before 1599]. The churches from west to east are:
1) St. George Basilica (Valiyapally or Padinjarepally), Syro-Malabar
2) St. Mary's Soonoro Cathedral (Cheriapally), Jacobite
3) St. Hormis Church (Kizhakkepally), Syro-Malabar
In front of all these churches are ‘Open Air Granite Crosses’ [OAGC]. In the following few posts, I will discuss briefly about each of them. The exact dates when these crosses were erected is difficult to estimate as there are no specific supporting documents or inscriptions available. However, the date of the establishment of the churches are relatively well documented.
PRE-DIAMPER CHURCHES OF ANGAMALY & THEIR FOUNDATION DATES
The earliest documented reference to a church in Angamaly appears in a letter written by Portuguese Jesuit Bishop, Melchior Carneiro in 1557. He mentions about a church [Iglesia] and a main chapel [Capilla Mayor] in Angamaly, which were held with great veneration that no laymen were allowed inside [DI, Vol. III, p. 800]. He further elaborates that Christians in Angamaly maintain a “Universidade” [University/Seminary/Malpanate], served by a “Caçanar” [Cathanar/Priest/Malpan] whom they rely heavily due to his advanced age and erudition; for some fifty years, he has been expounding the Scriptures there and has gathered many disciples from all corners of the Malabar region [SRD, Vol. 8, p. 498]. However, about four decades later in 1599, while the Goan Archbishop Alexis Menezes was visiting Kerala, there were already ‘three big churches at Angamalle’ [Angamaly] records Gouvea in ‘Jornada’ [1606, English translation by Malekandathil, 2003, p. 350].
According to the Catholic historians, St. George is the oldest church in Angamaly. The earliest record assigning a specific date of establishment for St. George church is the Vaidikapanachankam of 1902, where 450 AD is mentioned as the year of its foundation [Rakshaniyam 1902, p. 37-cited by Malekandathil, 2016]. Reasons unknown, the establishment date was changed to 409 AD in the Panchankam of 1924 and it has remained the same thereafter [Rakshaniyam 1924, p. 2]. On the other hand, the Jacobites consider their church [St. Mary] to be the oldest and dates it to 409 AD as well [Varghese, 1991]. Unfortunately, we have no source materials or other evidence available to validate how such early dates were arrived by both these factions. In the case of the St. Mary's Jacobite church, multiple 16th century documents [letters dated 1577-1580] attest its origin. The church was founded and administered by Archdeacon Giwarghis/Geevarghese (George) of the Christ (d. 1584/85) with his own money and parental help [DI, Vol. X, pp. 853-854, 953; DI, Vol. XI, pp. 810, 833]. The earliest reference is perhaps the letter dated 2nd January, 1576 written by the Raja Cochin to Pope Gregory XIII, where he mentions about the Archdeacon George's request for granting plenary indulgences for his church [Giamil, 1902, p. 76; Malayalam translation in Angamaly and Thachil, 2002, p. 54]. George of the Christ was appointed as the Archdeacon by Chaldean Bishop Mar Joseph in 1562; and Bishop of Palayur and Suffragan Bishop of Angamali in 1566 by Patriarch Abd Ishu [DI, Vol. VII, pp. 703-705; for more details, see Malekandathil, 2016, pp. 138-139]. Therefore, it is safe to assume that St. Mary's church was established somewhere in the mid-1570s. The feast of the assumption of Virgin Mary was celebrated in this church [Iglesia de N. Señora de la Assumption or Church of Our Lady of Assumption] in 1578 with great solemnity [DI, Vol. XI, pp. 287-288. See also DI, Vol. X, p. 953].
The third church at the eastern end (St. Hormis or Kizhakkepally) was the Cathedral Church or Seat of the Metropolitan Mar Abraham, the last Persian Bishop of St Thomas Christians. Mar Abraham passed away in 1597 and was buried in St. Hormis church. His lost tomb was rediscovered in September 2015 during the renovation carried out inside the church. According to a Jesuit letter dated 10 January, 1580 [DI, Vol. XI, p. 798], the foundation of Mar Abraham’s new church [St. Hormis/Kizhakkepally] was laid on 15th August 1577. In another letter from November, 1578, we see Mar Abraham requesting Pope Gregory XIII to grant plenary indulgences for his upcoming yet incomplete new church [DI, Vol. XI, p. 382]. In the Vaidikapanchankam of 1909, the foundation date of St Hormis church is 1571 [Rakshaniyam 1909, p. 12]. At least, one thing is certain, the completion and consecration of St. Hormis church have taken place before the Synod of Angamaly was held in 1583. The church was originally dedicated to a 7th century Nestorian East Syric Saint, St. Hormusio, but the patron’s name was changed to a 5th century Persian Catholic martyr, St. Hormisidas by the Archbishop Alexis Menezes in 1599.
Caremelite Missionary and the first Apostolic Commissary to Malabar, Joseph of St. Mary Sebastiani has a detailed 17th century map entitled ‘Serra de Malavari’ on the St Thomas Christian churches in Malabar [published in his Seconda Speditone all’Inde Orientali], here he has depicted only one church from Angamaly [Sebastiani, 1672]. In 1745, Augustinian Missionary, Joannes Facundi Raulin comes out with a list of churches and he cites three churches in Angamaly: 1] Angamaly, Syri.; 2] Vinecca Palli [?]; and 3] Ceria Palli [Cheriapally] [Raulin, 1745, p. 428]. Since Raulin uses the terms ‘Syri.’ for Romo-Syrians [Catholics] and ‘Schismatici’ for Jacobites throughout his list of churches, 1] is mostly the St George Catholic church, and 2] and 3] are the non Romo-Syrain churches. If the non-Catholic ‘Ceria Palli’ is the Jacobite church, Vinecca Palli could be the St. Hormis church. It could also be the other way around, i.e. Vinecca Palli is the Jacobite church [St. Mary] and Ceria Palli is the St. Hormis church, after all, Mar Abraham was originally a non-Catholic East Syrian Bishop. A decade later, French Orientalist Abraham Hyacinthe Anquetil-Du Perron visited Kerala on January, 1758 and he gives the following details about the churches in Angamale [Angamaly]: 1) A church dedicated to the Holy Virgin; shared by Catholics and Jacobites; in this church a chapel dedicated to St. George, where the Jacobites celebrate the office [conducted their service] after the Catholics. 2) Another church [at the end of the Angamale Bazar] dedicated to St. Homisdas, Catholic martyr. The See of the Archbishop of Malabar was formerly at Angamale [Angamaly] under the Portuguese; In 1615, it was transferred to Cranganore. 3) Another church dedicated to the Holy Virgin, exclusively used by the Jacobites [In all likelihood, this is Cheriapally, which in the last century, was the residence of the Malalabar Archdeacon, Mar Thomas] [Anquetil-Du Perron, 1771, pp. 185-186]. 1] and 3] are the St. George Basilica and the St. Hormisdas [Kizhakkepally] of the Catholics; and 2] is the St. Mary’s Jacobite Cathedral today. Archbishop Francis Roz of Angamaly in his ‘Report on the Serra’ or ‘Relacao Sobre a Serra’ [1603/04] describes about a ’Hermitage of Ss. Gervasis and Protasis’ in Angamaly [Nedungatt, 2001, p. 397].
THE OLDEST CHURCH IN ANGAMALY?
Which is the oldest church in Angamaly? Usually the main church or the Valiyapally is identified as the oldest. For Catholics, St. George church is the Valiyapally. It was in this church [St. George], the historic document Angamaly Padiyola was signed by the St Thomas Christian leaders from 84 Catholic churches led by Paremmakkal Thoma Kathanar on 1 February 1787. Although, the present St. Mary’s (Jacobite) church was founded by the Archdeacon George of Christ in the 1570s, there is a tradition that it was erected over an earlier church-a view held mostly by the non-Catholic faction. Note that in the French translation of Zend-Avesta by Anquetil-Du Perron [1771, p. 186] the Jacobite St. Mary’s church is identified as the Cheriapally, whereas, in the Vaidikapanchankam of 1909, St. Hormis church is called as the “Angamaly Cheriapally” [Rakshaniyam 1909, p. 12]. One of the main arguments put forward by the Jacobites is that the church is dedicated to St. Mary, unlike the other two [St. George and St. Hormis] named after saints from later periods. In addition, they claim that the residence [Madom] of ‘Mangattu Saroopam’, the Royal family who donated lands to Angamaly’s Christian community for building churches were located near their church. More importantly, St. Mary served as the ‘Residence of the Archdeacon’ of St Thomas Christians and the much respected Archdeacons, viz. George of the Christ, George of the Cross and Mar Thoma I [Archdeacon Thoma], were buried inside the church [for more details, see Varghese, 1991]. The St. Hormis church consecrated by Mar Abraham in the early 1580s is probably the latest among the three churches. Interestingly, I have come across an unusual claim suggesting that the St. Hormis church was built in a former Jewish colony over a Jewish Christian worshipping centre and nearby was a Jewish cemetery [Angamaly, 2023, p. 243]. Some believe that the famous seminary reported by Carneiro in 1557 was near St Hormis church and an older church existed on the site before Mar Abraham established his Cathedral [Varghese, 1991]. Note that Rev. Charles Webb La Bas [1831, Vol. 1, p. 311] takes St. Hormis church to be the oldest of the three. In short, all three churches in Angamaly vouch for antiquity and early dates of establishment, but none could come with reliable evidence to support such tall claims.
St. Mary/St. George Church and Chapel, Catholic [Old vs New]
Photograph above: June, 2025. Image Credit, below left: Virtual Museum of Images and Sound (VMIS), American Institute of Indian Studies, 1968. Image credit, below right: Angamaly Charithravum Thachil Kudumbavum, Joseph J., 1996. 1] is now an office building [book stall], the cemetery is just behind this building.
The Varthamanappusthakam-Travelogue of Dr. Joseph Kariatty to Rome, 1778-1786 [Moothedan Ed., 1977, p. 371], refers to an agreement between the Catholics and Jacobites regarding the ownership of the Valiyapally [St. George]. In this deed dated Dhanu, 936 ME [December, 1760], we see Jacobites buying half the share of the value of Valiyapally from the Catholics and agrees that no claim of ownership over the said church would be raised in future, and that they had handed over full and complete ownership of the church to the Catholics. We have seen that during Anquetil-Du Perron's visit in 1758, the Valiyapally was shared by Catholics and Jacobites and was dedicated to St. Mary. Austrian Carmelite Missionary and Orientalist, Paulinus, A. S. Bartholomaeo who was in Kerala from 1776 to 1789 records three churches in Angamaly, viz. Catholic churches of S. Georgii [St. George] and S. Hormisdae [St. Homis] and Jacobite church of S. Mariae [St. Mary] [India Orientalis Christiana, 1794, pp. 267-268]. Therefore, somewhere after 1758 (Anquetil-Du Perron) and before 1794 (Paulinus), the main church was renamed to St. George from St. Mary. Malekandathil (2016, p.141) asserts that main church of St. Mary of Angamaly, within which the chapel of St. George was initially located, eventually came to be called St. George’s church after 1760s. Rev. Henry Hosten visited Angamaly in 14 February, 1924 and notes: “St. George's was formerly dedicated to Our Lady, as shown by her statue on the facade. It became St. George's after being burnt down by Tippu Sultan” [Tanima, 2008, p. 67].
St. Mary Church, Jacobite. North side views [Old vs New]
Photograph above: June, 2025. Image credit, below left: Varghese Angamaly & Jomon Thachil, Angamaly Rekhakal, 2002. Image credit, below right: Ambattu Mar Kurilos Centenary Souvenir, 1991. The yellow dotted lines demarcate the side rooms on the north side and the traditional front porch on the west side of the church that has been also destroyed.
ANGAMALY CHURCHES AND TIPPU SULTAN
According to Paulinus [1794] all three churches in Angamaly were destroyed by Tippu Sultan’s army [1789-90], but Hosten [1924] records a tradition of St. Hormis being spared due to the interference of the pregnant wife of a Hindu Panikar named Iringalapilly [Tanima, 2008, p. 68]. Scottish Theologian, Rev. Claudius Buchanan of the Church of England who visited Angamaly in 1806 finds the Archbishop’s Residence and all the other public buildings destroyed. In a letter dated 24 December, 1806, he writes: “When Tippoo 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 Angamalee. 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, (1 measured them yesterday), they did not attempt to demolish them for want of powder” [Pearson, 1837, pp. 255-256]. The condition was still the same even a decade after Buchanan’s visit, when Thomas Fanshaw Middleton, Bishop of Calcutta was at Angamaly in October 1816. His account is more detailed and to quote the full text: “A still more deplorable spectacle was exhibited at Angamale (about four miles distant), once the residence of the Syrian bishops, and able to boast of three venerable and handsome churches. These were all laid in ruins by the barbarians of the Mysore; and two of them still remain in a state of miserable dilapidation. The only one which has been at all completely repaired is that of St George. It has been restored with scrupulous attention to the ancient style of architecture. The roof is well covered in, but only with cajan; the chancel has been provided with a handsome ceiling, arched and fretted in the former manner; and the walls are decorated with a great variety of paintings. Of the church of St Mary's, which is of great antiquity, nothing was left standing but the side walls: and the poor Christians have raised a cajan roof over what was the chancel, and there they still perform divine service. The third church is dedicated to a saint and martyr, called Ramban Oormeez, and is supposed to be the oldest of the three; and its pretensions are partly supported by an arch and font at the west end, whose appearance and style bespeak a very remote antiquity. The chancel of this church remains in a very ruinous condition” [Webb Le Bas, 1831, Vol. 1, pp. 310-311]. We don’t know which church in Angamaly had a grand front that Buchanan measured 5 ½ feet, but apparently all of them faced Tippu’s wrath. Angamaly and Thachil [2002, pp. 183-184] believe that the church destroyed by Tippu is the one whose façade was existing in front of the cemetery entrance [i.e. the old St. George chapel] and not the nearby church [i.e. the old St. Mary’s church where stands the current Nithyaradhana chapel]. It must be noted that in 1758, as reported by Anquetil-Du Perron, both the church [St. Mary] and chapel [St. George] were shared by the Catholics and the Jacobites. Angamaly and Thachil [2002, pp. 184] give the following dimensions for the church destroyed by Tippu Sultan: Church- 21 ft. wide by 71 ft. long; Façade [Mukhavaram]-34 ft. high by 4 ft. 2 in. wide; and Aanavathil [main western entrance of the Church] 11 ft. high by 5½ ft. thick.
St. Hormis Church, Catholic. North side view [Old vs New]
Photograph left: June, 2025. Image Credit, B & W right: Virtual Museum of Images and Sound (VMIS), American Institute of Indian Studies, 1968. See the non-plastered northern side wall of the old sanctuary.
Photograph left: June, 2025. Image Credit, B & W right: Virtual Museum of Images and Sound (VMIS), American Institute of Indian Studies, 1968. See the non-plastered northern side wall of the old sanctuary.St. Hormis Church, Catholic. South side view [Old vs New]
Photograph left: June, 2025. Image Credit, B & W right: Indian Church Classics-Nazranies, George Menachery Ed., 1998. See the traditional enclosed front porch of the old church that was modified during the renovation.
RENOVATIONS AND RECONSTRUCTIONS
All 3 churches have undergone renovations and reconstructions. The Catholic churches especially have been subjected to significant modifications. The modern St. George Basilica was built near the old St. Mary’s church [current Nithyaradhana chapel] and St. George’s chapel [extinct] and consecrated on 31 December, 2006. Most of the impressive old St. Mary’s church [Catholic] was demolished, only the altar was retained and new ‘Chapel of Perpetual Adoration’ [Nithyaradhana] was consecrated on 1 March, 2009. In September 2005, the old façade of the nearby St. George chapel and the miracle well which stood near the entrance to the cemetery were also destroyed. A small portion of th southern section of the current cemetery’s boundary wall looks old, probably it was part of the extinct St. George chapel’s compound wall. Most of the impressive mammoth walls (elephant walls) of St. George church were demolished in 2005. The Ancient Edifices and impressive Manimalika [Bell Tower] in the Valiyapally compound have also been removed with time [Angamaly, 2023, p. 242; Angamaly and Thachil, 2002, p. 219]. The St. Hormis church after Tippu’s invasion in 1790 was renovated at least three times in 1803, 1931 and 2011-2016. The non-plastered church walls of St. Hormis was plastered in 1963 [Angamaly and Thachil, 2002, p. 193]. The current newly renovated St. Hormis church was consecrated on 10 January, 2016. Apparently, the St Hormis church premises once had a cemetery, a Metran Padippuramalika [Bishop House], a Kottupura [Musician Hall], a Seminary, a Bungalow and compound for the elders [Mooppachante Parambu] etc. -all disappeared with time [Angamaly, 2023, pp. 244-245; Angamaly and Thachil, 2002, p. 219]. St. Mary [Jacobite] church with minimum alterations still retains its antiquity and has some of the best church murals of Kerala. However, St. Mary [Jacobite] church has undergone renovations in 1819 [altar] and late 1980s or early 1990s [front porch]. The boundary pillars [Thoranakallu] seen near the OAGC of St. George's Basilica and St. Hormis Church are often attributed to the extent of land donated by "Mangate Swrupam" to the Christians of Angamaly [during the 16th century?]. If the details given in this blog are accurate, St. George catholic church owned 36.82 acres of land, comprising, a total number of 75 plots and St Marys Jacobite church owned 11.65 acres of land, comprising, a total number of 33 plots in Angamaly. The data accordingly, was derived from the ‘Basic Tax Register’ [BTR] Records of 1955-60.
All 3 churches have undergone renovations and reconstructions. The Catholic churches especially have been subjected to significant modifications. The modern St. George Basilica was built near the old St. Mary’s church [current Nithyaradhana chapel] and St. George’s chapel [extinct] and consecrated on 31 December, 2006. Most of the impressive old St. Mary’s church [Catholic] was demolished, only the altar was retained and new ‘Chapel of Perpetual Adoration’ [Nithyaradhana] was consecrated on 1 March, 2009. In September 2005, the old façade of the nearby St. George chapel and the miracle well which stood near the entrance to the cemetery were also destroyed. A small portion of th southern section of the current cemetery’s boundary wall looks old, probably it was part of the extinct St. George chapel’s compound wall. Most of the impressive mammoth walls (elephant walls) of St. George church were demolished in 2005. The Ancient Edifices and impressive Manimalika [Bell Tower] in the Valiyapally compound have also been removed with time [Angamaly, 2023, p. 242; Angamaly and Thachil, 2002, p. 219]. The St. Hormis church after Tippu’s invasion in 1790 was renovated at least three times in 1803, 1931 and 2011-2016. The non-plastered church walls of St. Hormis was plastered in 1963 [Angamaly and Thachil, 2002, p. 193]. The current newly renovated St. Hormis church was consecrated on 10 January, 2016. Apparently, the St Hormis church premises once had a cemetery, a Metran Padippuramalika [Bishop House], a Kottupura [Musician Hall], a Seminary, a Bungalow and compound for the elders [Mooppachante Parambu] etc. -all disappeared with time [Angamaly, 2023, pp. 244-245; Angamaly and Thachil, 2002, p. 219]. St. Mary [Jacobite] church with minimum alterations still retains its antiquity and has some of the best church murals of Kerala. However, St. Mary [Jacobite] church has undergone renovations in 1819 [altar] and late 1980s or early 1990s [front porch]. The boundary pillars [Thoranakallu] seen near the OAGC of St. George's Basilica and St. Hormis Church are often attributed to the extent of land donated by "Mangate Swrupam" to the Christians of Angamaly [during the 16th century?]. If the details given in this blog are accurate, St. George catholic church owned 36.82 acres of land, comprising, a total number of 75 plots and St Marys Jacobite church owned 11.65 acres of land, comprising, a total number of 33 plots in Angamaly. The data accordingly, was derived from the ‘Basic Tax Register’ [BTR] Records of 1955-60.
The old boundary pillars of St. George and St. Hormis Churches
Photographs: March, 2017
Photographs: March, 2017 Remains of the old compound wall in the current cemetery of St. George Basilica
Photographs: March, 2017
Photographs: March, 2017ABBREVIATIONS
DI=Documenta Indica
SRD=Silva Rego Documentacao
REFERENCES
1. Anquetil-Duperron M., Abraham Hyacinthe [1771]-Zend Avesta, Volume 1
2. Angamaly, Varghees [2023]-Kerala Christavar-Samskaram Paithrukam
3. Angamaly, Varghese and Thachil, Jomon [2002]-Angamaly Rekhakal
4. Giamil, Samuelis [1902]-Genuinae Relationes-Inter Sedem Apostolicam
5. Hosten, Henry (1924)-In Documentation: Kerala Churches-Church of Angamalay and Malayattoor (Hosten Ms: 95-105), Tanima: A Review of St. Thomas Academy for Research (2008), Volume XVI, No. 2
6. Malekandathil, Pius Ed. [2003]-Jornada of Dom Alexis de Menezes: A Portuguese Account of the Sixteenth Century Malabar
7. Malekandathil, Pius [2016]-Angamali and the St. Thomas Christians: An Historical Overview. In Ignatius Payyapilly Ed., Mar Abrahavum St Hormis Devalayavum. Updated version uploaded in NSC Network in 14 July, 2020 [https://www.nasrani.net/2020/07/14/angamali-and-the-st-thomas-christians-an-historical-overview/]
8. Moothedan, Thomas Ed. [1977]- Varthamanapusthakam by Paremmakkal Thoma Kathanar
9. Nedungatt, George Ed. [2001]-The Synod of Diamper Revisited [Kanonika, 9]. Appendix IV-Report on the Serra [1603/1604] by Bishop Francisco Ros, S. J.
10. Paulinus [P. Paulino] A S. Bartholomaeo [1794]-India Orientalis Christiana
11. Pearson, Hugh [1837]-Memoirs of the life and writings of the Rev. Claudius Buchanan
12. Rakshaniyam 1902- am Vatsarathe Panchankam, Sleehaykadutha Ernakulam Vicariate
13. Rakshaniyam 1909- am Vatsarathe Panchankam, Sleehaykadutha Ernakulam Vicariate
14. Rakshaniyam 1924- am Vatsarathe Panchankam, Sleehaykadutha Ernakulam Vicariate
15. Raulin, Johannes Facundi [1745]-Historia Ecclesiae Malabaricae
16. Sebastiani, Giuseppe [Joseph] di S. Maria [1672, Vol. 2]-Seconda Speditione All Indie Orientali
17. Silva Rego, Antonio Da Ed. [1952]-Documentacao Para A Historia Das Missioes do Padroado Portugues do Oriente, Vol. 8 [1560-1561]
18. Varghese, Jimmy [1991]-Angamaly-Charithramurangunna Punyabhoomi. In Ambattu Mar Kurilos Centinary Souvenir 1991, St Mary's Jacobite Syrian Church, Angamaly-Kerala
19. Webb Le Bas, Charles (1831, Vol. 1)-The life of Thomas Fanshaw Middleton Bishop of Calcutta
20. Wicki, Joseph Ed. [1954]-Documenta Indica VII [1553-1557]
21. Wicki, Joseph Ed. [1962]-Documenta Indica VII [1566-1569]
22. Wicki, Joseph Ed. [1968]-Documenta Indica X [1575-1577]
23. Wicki, Joseph Ed. [1970]-Documenta Indica XI [1577-1580]
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