SEVEN&HALF

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SEVEN AND A <strong>HALF</strong> CHURCHES OF ST.THOMAS : PROF, M.M.NINAN Remains of the Old Wall built in AD 1308 These walls are called Aana Mathil (Elephant Walls) because of the size and nature of the construction to protect the area from the wild elephants. http://www.malankaraworld.com/Newsletter/MWJ_293.htm The Persian cross in the church was built in AD 880 (perhaps when the original church was rebuilt.) The third major renovation was done in AD 1308 and the current church was re-built in AD 1938.Kottakkavu Sliva is a Persian cross founded by Mar Sabor and Mar Proth. 57
SEVEN AND A <strong>HALF</strong> CHURCHES OF ST.THOMAS : PROF, M.M.NINAN Statue of Saint Thomas inside the Kottakavu church Kottakkavu Sliba, a Persian cross founded by Mar Sabor and Mar Proth, is preserved at Kottakkavu Mar Thoma Syro-Malabar Pilgrim Center. It is believed that this Persian Cross, which is preserved in the chapel in front of the church, might have been engraved in rock in 880 AD. http://malankaraworld.com/library/History/History_thondacchan.htm http://www.ccel.org/node/5374 History of Church THONDACCHAN AND THE FOUR SILVER COINS by Justin The worship of Thondachan, a Hindu family deity, by a particular lineage of Nairs (native martial clan) of Malabar, Kerala, and especially the manner and ritual of this worship is noteworthy. Though a family deity, Thondachan is never worshipped within the Nair household. Nor has this deity been ever given a berth among the pantheon of Hindu gods at any of the Hindu temples presided over by the Brahman priests (called Namboodiris). Thondachan has a special altar built outside the Nair family compound, where non-Brahmin priests perform rituals. While Chaamundi, Vishnumoorthy, Pottan, Rakteshwari and Bhagavathi became the non-Aryan non-Brahmin deities for the village folk of Kolathunaad (an ancient province of North Kerala) along with other primitive spirits and folk-heroes, Thondachan has an even smaller following among a select Nair clan. It is believed, that up to the present day, altars for Thondachan’s worship exists in the Cherukunnu area in Kannur (Cannanore) district, especially in the lands surrounding old tharavad houses (ancestral mansions) of the Nairs. When Thomachan (the apostle St. Thomas, – achan, signifying ‘father’) came ashore, landing at Maliankara near Moothakunnam village in Paravoor Thaluk in AD 52, (this village located 5 kilometers from Cranganoor (Kodungallur), Muziris, on the coast of Kerala), some of his followers as well as other sailors and merchants were suffering from a severe form of scurvy. Thomachan himself suffered from a sore throat which he chose to ignore, and which grew steadily worse, until no voice emanated from his lips for many days. A local Jew named Matan took the weary travelers to a local Nair tharavad (locally known as Kambiam Vallapil), in the province of Kolathunaad, a territory comprising the present Cannanore District and Badagara Taluk of Kerala State. It is said that at the time of Thomachan’s arrival at the Nair tharavad, the Nair karnavar (landlord or head of family) lay injured from a grievous wound that had been inflicted upon him in a feudal duel. Upon seeing this, Thomachan sat beside the injured man and meditated, laying his hands on the man’s head, his throat, his chest and his groin. Immediately the karnavar felt relieved from pain, and his healing was hastened. Within a day he was up and about, his wounds nearly healed. 58
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PROF.M.M.NINAN NOV., 2016
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PROF. M. M. NINAN FOREWORD This is
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SEVEN AND A HALF CHURCHES OF ST.THO
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