THARISSAPPALLY CHEPPEDU (QUILON COPPER PLATES-TABULA

QUILONENSIS) By Jeevan Philip

Syriac Christian historians have written a lot about their prestigious plates of
THARISSAPALLI. Their imaginative stories have created an aversion among secular
historians toward these elevated stories. The building of Kurekkenikollam and starting
of new Calendar calculations are nothing but a wild imagination by propagandist
church historians. It is surprising to note that none of these historians or Malankara
Nazranies asked for a modern study on these plates with the help of new scientific
techniques.

There are two sets of copperplates, first group contains three plates and the second set
contains four plates out of which one plates is missing from first set(some say one
each from both sets). One plate from the first set and three plates from the second set
are kept at Syriac Orthodox Catholicate, Kottayam and other plate from the first set
and one from the last set are kept by Pulathin aramana, Marthoma church, Thiruvalla.

DONOR: Ayyan Adikal thiruvadikal (aynadi kudiruvadi), at the time of Thanu Ravi
(Kothanu eravikthan) Time not before A.D.885. Generally, historians misunderstand
that Thanu Ravi and Ravi khulashekharan are one person. It is a mistake based on
recent historical research. There are four SHASANAS dealing with Thanu ravi
(Tharisappally shasanam -5th admin year, Iringalakkuda shasanam 11th year,
Thiruvattuvay shasanam 17th year, Kadamba mahadevi’s thillai sthanam shasanam)
are available clearly noting his name and one can easily calculate his time of rule.
(Read Pracheena Keralathinte Rashtriya charithram By K. Shivashankaran Nair
Page133-137)
BENEFICIARY: Kurekkeni kollam Tharissappally ( not today’s Kollam)constructed
by ESHODATHAPARAI. There is no clear indication of Mar sabarisho but at
the last of the shasana state that ‘AYYANADKAL THIRUVDIYEKONDU
MARUVAN CHAPARICH NEERVEEZHTHI ‘which indicate that the pally was
constructed by ESHODATHAPARAI and person who got persuaded the King to
grant the tharishapally shasanam was MARUVAN CHAPARICHA. This is from
original PADANUPADA reproduction of shasanam.

Please read the content from ‘PADANUPADA’ reproduction.

“””””””” SWATHSREE,

KOTHANU IRAVIKTHANU PALA NOORAYORATHANDUMUMARUKUTHALAI

CHIRANTHDIPPADUTHU THALANINYANDULA CHELANINTRAYANDAINTHU
IVANDU VENADU VAZHKINTA AYNADI KUDIRU VADYUMU
MATHIKARARUM, PIRAKIRUTHIYUMU, MANIKIRAMUMU, MANJUVANNAMUMU,
PUNNAITHALAIPATHIYUM,
MULUVYYTHU KURAKKENI KOLLATHU ESHODATHAPARAI CHEYVEETHA
THARISSAPALLIKKU AINADI KURIDUVADI KUDUTHA VIDUPERAVATHU.””””””””””

Now how can anyone arrive that above words indicate Mar Sabhor Isho. I really want to prove this plate
belongs to Mar Sabor Isho but sincerely it lacks logical evidences.

LANGUAGE & PLATES: The language of the Shasanam is Tamil along with
Koofic, Pahlavi, Hebrew signatures. There is some dispute about the plate which
contain signature of the witness in Koofic, Pahlavi, Hebrew. Some historians say the
plates belong to first set but others say it belong to the second set. Historian P.V.
Mathew gives more details about the signature in his book Keralathile Nazrani
Kristhianikal Vol.1. He includes details of missing plate which he got from ZEND
AVESTA BY ANQUETTIL DU PERON vol.1 Page 175-178.
The claims of Mr. P.V. Mathew is seems more logical to me since the first set of
plates contain three OLAS (plates) tied through a ring with equal length and
width(each them was two palms in length and four fingers broad) and in diverse
characters as reported by Antonio De Gouvea in his JORNADA page (389,390).That
is the witness signatures in diverse characters belong to the first set of plates. But the
position of by P.V. Mathew on the subject of witness with respect to the list provided
by Anquettil Duperon may be wrong because the first chepped give incomplete names
ie. Two names from the Du Peron’s list with a little deviation – VELKULA
SUNDARAM (velkula chandran in duperon list), VIJAYA (vijaya narayan), rest are
incomplete. That means this first two names of complete list produced by Du Peron
somewhat agree with minor mistakes. This makes the first set of plate complete.
Hence the missing plates may belong to the second set of plates. This puts us in a
difficult situation that the donor of the second plate are not clearly defined as the first
plates are missing (by some authors). There is also another contradiction that the First
set of plates contains no mention of PULAKKUDIPATHI while the witness in Tamil
has an entry as PULAKKUDI THANEYAN. This asks more authentic study by
scholars to understand the true nature of the Plates. My analysis on the base of
translations with me in English and Malayalam by Aquettil Du peron, P.V. Mathew,
and one English copy from a book of Maulana Azad Library, AMU Aligarh. ( The
author of the book cannot be traceable because that portion of the copy was eaten by
termite) .It is also noticed that the translation is done considering the both sets are
one!

Following are the translations with respect to the witnesses (Kufic, Pahlavi &
Hebrew). Interesting thing is that CPT WINKWORTH translated all signatures but
only two of the Pahlavi signatures.
Witness name in Kufic

1) Ibrahims’s son
Mymoon
2) Mani’s son Muhammed
3) Ali’s son Sule’
4) Al Mazhsiban son Uthman
5) Yaha ‘s son ahmed
6) Ibrahim son Amar
7) Athe’s son Ibrahim
8) Mansoor ‘s son Backer
9) Mahmmed’s son Al-kazim
10) Isa’s son Mansoor
11) Yacoub’s son Ismael

Pahlavi

1) Sharbhakth’s son Aphras

2) Ormasd (8th name)

Hebrew

1) Hassan ali
2) Issak
3) Benmechael
4) Abraham

Majority of the historians consider this plate belong to the second set of plates without
any good evidence. We have more convincing evidence with the names of Tamil
witnesses to the first plates (but P.V. Mathew says it is of second set of Plates).
Following are the translation of Tamil names provided by Anquttil du Peron in his
book Zend Avesta.

Tamil

1) Velkula Chandran (Velkula Sundaran in the original plates)

2) Vijaya narayan (Vijaya in original plates)
3) Ithirakshi odiya Kannan nandanan
4) Madhineya vinaya dinan
5) Kanna nandanan
 6) Nalathirinju thiriyan
7) Kaman kannan
8) Chennan kannan
9) Kandan cheran
10) Yakondayan
11) Kanavadi athithyenen
12) (anayude rupamulla mudra)
13) Murugan chathan
14) Murugan kamappan
15) Poolakkudi thanayan
16) Punnathalakodi udayan inkannan
17) Punnathalakoranaya komaram kannan
18) Sambodhi veerayan

Recent study by some of the scholars was able to translate some more names with
much difficulty. They are not quite sure about the correctness of these names. Those
who are interested to know more please use this link

http://books.google.co.in/books?id=b3gOdaiXNKkC&pg=PA31&lpg=PA31&dq=Th
e+Pahlavi+Signatures+on+the+Quilon+Copper+Plates+(Tabula+Quilonensis)&sourc
e=bl&ots=cVqvozURIv&sig=tyzvfeFzPgq3yIIbT_NIPf513Ms&hl=en&sa=X&ei=C_
B3T-
3IJcnSrQewwqCVDQ&ved=0CCwQ6AEwAA#v=onepage&q=The%20Pahlavi%20S
ignatures%20on%20the%20Quilon%20Copper%20Plates%20(Tabula%20Quilonensi
s)&f=false

Is it enough to make such a big story about Nestorian /Madanayo Syriac connection?
Syriac historians are making tall claims on the basis of these Pahlavi signatures.
Please remember the other signatures include Muslim names and some Jews names. If
you argue that they were witnesses then the same logic must be applied to the Pahlavi
signatures. They have nothing to do except being witnesses. That means the plate was
given to Tharissapally which constructed by some YASHODATAPARAI and got a
grant from Ayyanadikal with the instigation of MARUAVAN CHAPARICHA. So
far, we are not able to prove anything except tall claims. It is amusing to note some
families of MALANKARA NAZRANIES of Kollam/Kayamkulam claim that they
belong to family of Mar sabor Isho.
KURAKKENI KOLLAM

The place called Kurakkeni kollam is considered as modern Quilon by many of the
writers. But some writers clearly state that the Kurakkeni Kollam may not be present
day Quilon. Present day Quilon was capital of Deshinga nadu and came in to
prominence only after Portuguese made it their centre after 1503.In those days’ ports
were not exactly what is meant today. Many of the earlier maps by colonialists clearly
indicate that these places were comparatively open spaces with comparatively less
population. Most of the population was concentrated around the capitals where
administrative heads lived. It is also noticed that these ports were often shifted to
places where more facilities available according to the buyer. This can also be based
on the natural calamities, war etc.

William Logan states that the word Kollam derived from Kovilakam. Ibn-batuata
wrote about three Kollams of Malabar. First one is at a distance of 5days from
Kozhikkod ie. Kollam- Kodungallur. The second Kollam is the capital of Kolathiri
nadu ie. Panthalayai Kollam. He stated that he was there for three months taking rest
after his illness. He also gave information about an attack from pirates during the
travel between this Kollam and Hanover. The third Kollam is at a distance of 10days
from Kozhikkod ie. the last Kollam of Malabar –Kurakkani kollam where Panakav
kovilakam was situated. This was the capital of Venadu. This indicate that Kollams
are the places of kovilakams of respective dynasty ie. The Kurakkeni kollam may be
in and around the Pnakavu Kovilakam not the Portuguese Kollam of today.

The earlier Kollam port most probably somewhere nears the mouth of Ashtamudi
kayal region. This is not an assumption rather based on some calculations. Chinese
ships mainly traded with Kollam as reported by most of the travelers. Ibn-Batuta
reported that the Chinese ships stops only at kollam on their return to china even
though many other leading ports were there on the way. This is because of the
peculiarity of the Chinese Junk design. The Chinese junks’s hull design are flat
compared to European designs. So, they can go into shallow waters and carry out their
trade activities. The Kurakkeni kollam being inside the mouth of Ashtamudi kayal
these junks are safe from the turbulence of deep see. It is also difficult for them to
load the ship with trade items while anchoring at the open see like Portuguese. That is
why they preferred Kurekkeni kollam. On the other hand, Portuguese ships have
comparatively deep Hull design makes them difficult or even impossible to go inside.
That is why the port shifted to present day Kollam by Portuguese initiative.

http://en.wikipedia.org/wiki/Junk_(ship)

http://www.iro.umontreal.ca/~vaucher/Genealogy/Documents/Asia/asiaShips.html
Now let us find out what is meant by “Kurakkenikollam”. It is obvious that the
Kollam of today is not Kurakkenikollam of 9th century. The word meaning may give
some clue in that direction. “KURANK” means curved and “KENI” means small
streams (Neer thodukal), kinar (well), small pond etc. as noted by V.V.K. VALATH
in KERALATHILE STHALA CHARITHRANGAL. Is this indicating that the
Kurakkeni kollam is known by such name because of the curved ship channels inside
the Ashtamudi Kayal? It is well known that any place name is derived from the
particularity/specialty of that place. Some historians like K. Shivashankaran nair in his
book Prachina Keralathinte Rashtreeya Charithram give another explanation to this.
He says that the place which is projected towards the see (south of Ashtamudikkayal)
where the new port is situated is called Kurakkenikollam without any evidences. This
may be because of over influence of Syriac church historians whom are very eager to
promote that Mar Sabor Isho built the new Kollam and started Kollavarsham. It is true
that the months of the Kollavarsham has a similarity with months of Greek year but
hardly came from Mar Sabor isho who might have followed Syriac calendar or
Persian calendar. Over enthusiastic church historians-built stories like Sabarisho built
the city of Kollam and started the new calendar calculation –Kollavarsham. What a
great idea to promote! If it was true then it would be the first time in world history a
group of refugees who fled their country because of religious intolerance built a city
and started another calendar calculation in the country of their migration!

But it is interesting to note that the evidence against these church historians is there in
the Tharissapalli cheppedu itself. It clearly states that the church is built by
YASHODATHAPARAI and the cheppedu is given to Tharissapalli on the influence
of one MARVAN CHAPARICHA. This itself shows that the Pally was built by
someone else and the role of Marvan Chaparicha in this cheppedu is only a facilitator.
Hence the arguments of the so-called Syriac Church historians are nothing but wild
imagination to elevate their position.

THARISSA PALLY

Church historians differ in the meaning and origin of the word ‘THARISSA’. Most of
the Katholic historians state that it is Theresapalli the cheppedu is mentioning and so
they were Katholics. These historians have not taken any care to study the history of
eastern Christianity before jump into conclusions. Now it has convincingly proved
that the word “THARISSA” represent” TRISSO “a Syriac word denote
‘ORTHODOX’. If it is true then the Tharissa pally means an eastern church. It is also
interesting to note that there is a similar word called THARSAKAN in UYGUR
language denoting orthodox Christians. Plz note that UYGUR language was used by
Syriac Christians, Manicheans etc. in Central Asia.
Now let us find out the possible location of the Tharissa pally. Most of the church
historians state that the Pally which was handed over to Portuguese could be the
Tharissapally. This conclusion is based on the assumption that the Kollam of today is
Kurakkenikollam and Mar Sabor built the Kurakkani kollam. But we found that was
unlikely on the basis of evidence from the Cheppedu itself. Another important thing to
be noticed here is that the leaders of Kollam Nazranies were from KAYAMKULAM,
CHATHANNUR, THEVALAKKARA area. One among them noted by Portuguese
writers was MATHIAS OF KAYAMKULAM and he was staying in new Kollam and
leading the NAZRANI traders. He was very friendly with Portuguese and even
written to King Manual I(Albuquerque,Cartas,II,Page268f,History of Christianity in
India Vol.I by M. Mundadan Page278).He helped Portuguese in acquiring the
required pepper and other items in return they disburse money for his expenses during
his stay in cochin(for business purposes). This clearly suggests that the Nazranies of
Kurekkeni kollam shifted to New Kollam for business purposes and even built church
there for their use. This church was placed somewhere near the new port where
Portuguese built their fort. The church built by Nazranies of Kurakkenikollam at the
new port was in the name of ST. Thomas as evident from Travancore State manual
Vol.I page 679. “’The Portuguese commander pursued the Mohammedans to Vilinjam
and burned the palace which gave them refuge. The later retaliated by burning St.
Thomas Christian Church at Quilon in 1516”” (Yes there is some confusion here but
will be cleared later) But the Nazranies built another church above the new Kollam
town and worshiped there. Though the church is known as Kandisha pally it was
originally named after ST. Thomas church as confirmed by Anquettile Du peron.
He visited the church during AD 1758(Zend Avesta by Du Peron Vol.I Page 188). It
is logical to believe that the new church was built to replace the old church which was
burned by Muslims and used by Portuguese. But if this was the church built by Mar
Sabor or buried, Malankara Nazranies would not have handed over it to Portuguese at
any cost. So, it is logical to believe that the said church was built by Malankara
Nazranies of Kurakkeni kollam in new Kollam in order to use when they shifted to
new Kollam for business purpose. Another interesting thing to be noted that the
church rebuilt by the Portuguese after the destruction by Muslims named after ST.
Mary (St. Thomas encyclopedia of India, a detailed story is available in History of
Christianity In India by Mundadan Page 280,281, Keralathile Nazrani
Kristhianikal Vol.1 By P.V. Mathew, Jornada by Antonio De Gouvea Page378).

On the light of these evidences we can be sure that the Tharissa Pally is certainly not
the pally in new Kollam or near to it but possibly somewhere in the region between
Kayamkulam to Ashtamudi kayal. But we do not know whether this Church exist
today or not because of lack of clear evidence. But one can logically deduct that if the
church exist it must be somewhere in the Kurakkeni kollam (old Kollam) area.
Now let us study the other evidences in tracing the Tharissa pally. We know that the
OLAS of Tharissa palli cheppedu are kept in the custody of the Malankara Orthodox
Syriac Church and Mar Thoma Church. But we know that Arch. Bishop Menezez
after the DE AMPERITANA SYNODO visited important churches to force the
decision of the synod. On his journey he visited THEVALAKKARA CHURCH in the
old Kollam area. He was faced much resistance from the members of this church.
After the repeated promise from the bishop they showed him their Copper plates
which received from the rulers of old Kollam. This was the first time any European
authority came across the prestigious Tarissa pally Cheppedu. Plz read what Antonio
De Gouvea in his JORNADA page (389,390)

………….and before leaving the Christians brought to show him big olas of
copper written in diverse characters, which contain many privileges and incomes
which king who founded Coulao gave to the church which was built there by the
two who came from Babylonia, Mar Xapor and Mar Prodh as we have said
above ,which olas are retained by Christian of this church as an invaluable
treasure …………
…… and each them was two palms in length and four fingers broad, written on
both sides, and all the three kept hanging by an iron ring……….. This is valuable
evidence, indeed!

This evidence forces me to suggest that this is the Pally we are searching for? But the
history student in me does not agree until and unless I get more evidences to support
the suggestion. Are there any evidences available related with this? Yes, I think there
is.

Let us go back to Portuguese documents. “”””””””” According to Damio de Goes in

Cronica dofellicissimo Rei D. Manuel vol. l p 169 there were some 2000 families of
these Christians in the whole kingdom of Quilon. According to Empoli in the town
itself there were 3000 of them residing around their church and they were called
Nazareni Christians. In the town there stood an ancient church (strangely enough,
called our lady of Mercy) which according to the tradition of the community was built
either by st.thomas the apostle himself or by one of his servants or by sts sapor and
Prot, who lay buried in it.””””””””””””(Cited in History of Christianity in India by
M.Mundadan).

We have discussed that the church at new Kollam (the one who burnt by Muslims)
was in the name of St. Thomas and the Nazranies easily left the church to Portuguese
and built another one at Melekollath (upper land of thangassery). If this was the
church built by their saints and buried any one’s body there, would they leave it so
easily to Portuguese? That force me to suggest that the said church is not
the Tharissapally . But we know that the church at Thevalakkara has a saint called
Mar ABO is buried and often confused for Mar Sabor(or Aphrot). Is it possible that
the Said Sabor (or Aphrot) is the same ABO? I think there is a strong possibility. The
Mar Sabor (or Aphrot) is associated with one of the Malankara Nazrani’s Head Pally
called KADAMATTOM PALLY. The Guru of one of the Kadamattathu Kathanar
(Magician Kathanar) was this Mar ABO. We have historical record that the church
members had the first set of Tharissapalli cheppedu with them. This along with
evidences related with Kurakkenikollam and other various records by Portuguese
sources force me to arrive a conclusion that the THEVALAKKARA PALLY certainly
has connection to Tharissapally or it may be possible that it itself is the
THARISSAPALLY.

Kindly note that this analysis is true provided that YASODATAPARAI and
MARUVAN CHAPARICHA has something to do with Mar Sabor and mar Aphrot. I
think future study by scholars will prove this. It all depends on the wish and will of
MALANKARA NAZRANIES.

By Jeevan Philip (Saturday, 31 March 2012) https://jeephilip.blogspot.com/2012/03/tharissappally-

cheppedu.html

Addendum

This is added to the article in response to readers request. “Tarissa or Tharissa”

is most likely from Syriac word “Triso”.

https://books.google.co.in/books?id=nLRADwAAQBAJ&pg=PA41&lpg=PA41&dq=
TRISSO+IN+SYRIAC&source=bl&ots=7HmskfG8TV&sig=UWk-3ZzDecjixmnP-
ByYhlSLFt4&hl=en&sa=X&ved=2ahUKEwiPzbf2oeLeAhXBvI8KHYmUAkoQ6AE
wAHoECAkQAQ#v=onepage&q=TRISSO%20IN%20SYRIAC&f=false

It is also to be noted that “Tarsakan” was the Iranian word for Orthodox/Nestorian
Christians beyond the Oxus river, which passed on to central Asia through Uygur
Language. Malankara nazranies have a group called Dhariyaykkal (Orthodox
Christians) or Tarissa chettikal- at Thiruvithamocde, who excelled in trading. It is
evident from Thaliyola preserved in a Malankara Nazrani family called Karuthedathu
of Mavelikkara.
http://www.oxuscom.com/Nestorian_Christianity_in_CA.pdf (page 5)

Thanks

Jeevan Philip.
jeephilip@gmail.com
https://jeephilip.blogspot.com/
20/11/2018.