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Table of Contents

1) Introduction:

a. Origin of Christianity in Kerala

b. Growth of Christianity in Kerala

c. Syrian Christians

2) Ritual:

a. Marriage

b. Social Organisation

c. Ceremonies

d. Arts

e. Death, Burial and Afterlife

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Introduction

This project aims to first discuss the origin of Christianity in India, and in Kerala specifically, and

then identify the Syrian Christian community of Kerala. It will discuss the history of the Syrian

Christians, and the various different denominations that emerged due to different external

influences. The project will also analyse demographic data provided by various censuses from

1901-2001, and explain the distribution of Christianity, Syrian Christians and its various

denominations in society. After this, it will discuss the various rituals and beliefs that Syrian

Christians hold as a part of their culture including Marriage, Ceremonies, Folk arts and Burials.

a. Origin of Christianity in Kerala:

The Syrian Christian Church is among the oldest established Christian churches in India.

However, due to a lack of proper records, the story behind the origin of Christianity in India is

obscure, and often varies from person to person. However, the common belief is that St. Thomas

established Christianity in India, specifically Malabar, similar to the establishment of the Roman

church by St. Peter. There are, of course, many variations to the finer details.

One of the many stories is that St. Thomas traveled from Syria in 35 AD, arrived and stayed

in northern India for a few years, before finally reaching Mylapore in 51 AD(Zachariah, 2021). In

52 AD, St. Thomas traveled to Maliankara, near Cranganore, and it is from here that he began

establishing churches(Zachariah, 2021). In total, he built seven churches; one at Palur (Palayur)

near Chavacud, another at Maliankara near Cranganore, a third at Kottaikkal (Kooakayal) near

north Parur, a fourth at Kokamangalam or south Pallipuram in north Travancore, a fifth in

Kurakkanikulam or Quilon, a sixth at Niranam near Tiruvalla and a seventh at Nellakal near

Chayal(Zachariah, 2021). Following his work in the Malabar, he is said to have traveled to the

Coromandel Coast, where he met his end at the hand of one of his enemies in 68 AD, the area where
 4
he is claimed to have died is now called St. Thomas Mount, and it is still held in high regard as a

place of pilgrimage today(Zachariah, 2021).

Further proof of St. Thomas’ role in introducing Christianity to India is the folk culture of

Syrian Christians. Folk songs and art are generally considered to be informal means of passing

down historical events, without formally recording them. One such informal means of passing down

history could be the Syrian Christian folk art of Margom Kali. The original Margom Kali describes

the arrival of St. Thomas in Kerala, the miracles he performed, the persecution he faced, the

churches he established, and the mixed reactions of the people to the introduction of Christianity in

various stanzas of songs(Zachariah, 2021).

The first record of an attempt at ascertaining the number of Christians in the Malabar Coast

was made by Bartolomeo who found 2,25,000 Christians in 1797, this number, however, is most

likely inaccurate as Ward and Conner submitted a number of 1,65,000 in the year 1820, making

these attempts inconsistent and inaccurate(Zachariah, 2021). During the 19th century the Christian

population grew at a rate of 2 percent per year, as calculated from the surveys taken during the

time.This growth can be mostly attributed to conversion, as the growth of the total population

during the same period was much lower. The first official census of the whole area was conducted

in 1875, it enumerated 5,90,000 Christians within the present boundaries of Kerala(Zachariah,

2021).

b. Growth of Christianity in Kerala:

In 2001, the Christian population was estimated to be 6 million, however, nearly a century

back, the population was found to be less than a million, around 8,92,000(Zachariah, 2021). This

means that the Christian population grew 6.6 times of its original size, between 1901-2001, as

compared to the growth of 4.2 and 6.9 times for Hindus and Muslims respectively. It may also be

added that the total population only grew by 5 times during this period(Zachariah, 2021). Following

is a table of the numbers of Christians in Kerala between the period of 1901-2001:

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Year No. of Christians in Kerala

1901 8,91,767

1911 11,01,289

1921 13,76,354

1931 18,56,024

1941 22,63,888

1951 28,25,720

1961 35,87,365

1971 44,94,089

1981 52,33,865

1991 56,21,518

2001 59,28,552

Note. Source: The Christian populations of Kerala for 1911-71are from Census of India, 1981
Kerala, Final Population Totals, Paper 3 of 1981, Statement 7.4, p 32. The estimate for 1901 was
made from the Census figures for Travancore, Cochin and Madras Presidency. The figures for
1981 and 1991 were taken from the respective Census Reports. The figures for 2001 are estimated
by the author on the basis of provisional figures from the Census of Kerala, 2001.

As is evident, the Christian population grew at a rate of about 2 per cent in the early decades,

however, by 1921-1931, the rate had gone upto 3 per cent. Following this, the rate began reducing,

slowly at first, and then rapidly later. In comparison to other communities, the rate of growth of the

Christians was higher in comparison to non-Christians until 1961(Zachariah, 2021). Since 1971, the

rate of growth has been lower than the average growth rate for other communities. By the end of the

century, the growth of the Christian population was 60 per cent and 50 per cent of the Hindu and

Muslim growth rates respectively(Zachariah, 2021).

In Kerala, in 2001, only about 18.6 per cent of the total population are Christian(Zachariah,

2021). This was, however, not the case between 1875-1961, where Christians constituted 24 per

cent of the total population of Kerala(Zachariah, 2021). Some of the reasons for the decline of the

proportion of Christians in Kerala include a decline in fertility among Christians, migration of

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Christians away from Kerala, lack of significant conversion rates to Christianity and finally the

State Reorganisation of 1956, which led to the Christian dominated area of Travancore being

included in Tamil Nadu, while the Malabar district, which had a minority of Christians was added to

Kerala, leading to a significant loss in the Christian proportion of the State(Zachariah, 2021).

c. Syrian Christians:

Before discussing the various rituals of Syrian Christians in Kerala, it is important to define

“Syrian Christians”, and the various denominations associated with them. It is argued by some that

only those coming from families of Syrian descent should be called Syrian Christians, however, if

one is to follow such a definition, Syrian Christians would be a very tiny minority in today’s

society. Not to mention that most Syrian Christians today are simply descendants of converts from

other religious communities, and it would simply be impractical not to include them under the

definition of a Syrian Christian as they follow the Syrian Rite in church. It is, therefore, more

beneficial to define Syrian Christians as those who follow the Syrian Rite in the proceedings of the

Church(Zachariah, 2021).

As mentioned previously, Christianity is popularly believed to have been introduced to

Kerala in 52 AD, when St. Thomas arrived in Malabar. Following our current definition, St. Thomas

and all those he converted during his stay may be considered Syrian Christian, and as such only

Syrian Christian practices were followed until the arrival of missionaries such as John of

Montecarvino in 1288, Friar Jordanus in 1330 and John De Marignolli in 1347(Zachariah, 2021).

however, it was not until the Synod of Diamper held in 1599 amidst much opposition, that

Archbishop Alexia de Menezies succeeded in making the Syrians acknowledge allegiance to the

Pope(Zachariah, 2021).

It was at this point that a new denomination of Syrian Christians was formed called the

Romo-Syrians. A minority at first, they quickly grew in number until 1653, when under the oath of

Coonan Kurise(Also known as the Coonan Cross oath, it was taken on the 3rd of January in 1653
 7
by the Syrian Christians who swore not to submit to the Latin Catholics), most Romo-Syrians

returned to Syrian Christianity(Zachariah, 2021). However, Romo-Syrians still continued growing

and eventually grew to be a majority, thus establishing two denominations of Syrian Christians; the

Romo-Syrians and the Syrian Jacobites. There have been many separations since then, however the

major groups are still the Romo-Syrians and Syrian Jacobites, followed by the Mar Thoma Syrians,

and others.

Romo-Syrians, in the past, were indubitably numerically the largest group among Syrian

Christians in Travancore, constituting nearly 50 per cent in 1941, and accounting for more than half

previously(Zachariah, 2021). In Cochin State, Romo-Syrians constituted 87 per cent of the total

Syrian population, with nearly 30 per cent of all Romo-Syrians of Kerala residing in Cochin,

strengthening their status as the largest denomination of Syrian Christians(Zachariah, 2021). Unlike

in Travancore, the population of Romo-Syrians grew from 1901-1941, from 83 per cent to 87 per

cent.

Jacobite Syrians are the second largest denomination of the Syrian Christian community, as

mentioned previously, they follow the Syrian Rite, and were most likely the first Christian

community of Kerala, before Europeans missionaries and priests arrived to spread Latin

Catholicism. As a result of European colonial powers like the Portuguese, the Jacobite Syrian

numbers were declining, in Travancore, the Jacobites constituted 40 per cent of the Syrian Christian

community, however, in Cochin, they only made up 16 per cent of the Syrians. By 1941, Jacobite

numbers fell even lower, from 40 to 36 per cent in Travancore and from 16 to 12 per cent in Cochin.

The origin of the Mar Thoma Syrians can be traced back to late 18th century and 18th

century, when some missionaries and priests of Jacobite Syrian Church felt that despite taking the

Coonan Cross oath, it had only resulted in a formal change in the life of the Church, and they had

not truly returned to the ways of the original Syrian Christians(Matthews, 1971). It is this desire for

a perceived return to the pure and ancient ways of the old Church along with vernacular teachings
 8
that led to the formation of the Mar Thoma Church. The Mar Thoma community, compared to the

previously mentioned groups, were quite small. In 1901, they made up 8 per cent of the Syrian

Christian community in Travancore and 0.5 per cent of the Syrians in Cochin, by 1941, they had

grown to 15 per cent in Travancore, and 1 per cent in Cochin(Zachariah, 2021). As is evident,

Christianity did not originate in India, and hence the beliefs and practices that St. Thomas brought

were integrated into society after conflict with previously existing ideologies, leading to deviation

from the original practices and the creation of a new culture.

Ritual

a. Marriage:

As with all other cultures, marriage and kinship are integral parts, and the norms established

in such areas govern a lot of the functions a family performs in society. In terms of family

organisation, it is found that that there is no equivalent of the Hindu Joint family, although there are

instances of 2-3 generations living under the same roof. As with family systems in other religions,

there is an increased focus on individualism, and as such familial ties are no longer as strong.

In terms of marriage, Syrian Christians are strictly monogamous, and prefer to maintain

community endogamy in terms of choosing a bride or bridegroom. We find here that many of the

rituals followed in marriage can be found similar to those followed in Hindu marriages as well. For

example, the ritual of Minnukettu where the groom ties a Minnu, a thread of seven strings, around

the bride’s neck, the concept of Manthrakodi, or, the auspicious dress used by the bride, the ritual of

Guru Dakshana where the bride and groom take the blessings of the elders, etc.

b. Social Organisation:

Like the Hindus of Kerala, the Syrian Christian community also has social divisions on the

basis of various criteria like the caste to which the original converts belonged and the date of such

conversion to Christianity. To refer to these groupings as “caste” would probably be inaccurate, but
 9
such divisions do dictate eligibility for marriage and possibly status among other Syrian Christians.

The groupings are as follows - Syrian Christians, Latin Christians and New, or, Neo Christians.

Syrian Christians, as mentioned in stories previously, were possibly the first Christian

community of Kerala, emerging before all other denominations of Christianity. Syrian Christians

further claim that even before their conversion by St. Thomas, they belonged to a high caste such as

the Nambudiris and Nayars. They claim such high caste heritage on the basis of the fact, that even

as Christians, they follow many Nambudiri customs. With regard to these castes itself, they are

considered ‘protectors’ of artisans, have a role in state reorganisation and follow the usual rules of

‘pollution’(Fuller, 1976). There is also historical information regarding occupational specialisation,

with Syrian Christians of the past apparently largely being land holders and traders(Fuller, 1976). It

is believed, however, that if Syrian Christians were to be ranked alongside Nayars and Nambudiris

on the same social segregation scale, they would probably rank similar to a Nayar, while ranking

lower than a Nambudiri, as most Nambudiris do not agree with the claims of descent made by

Syrian Christians. Regardless, Syrian Christians follow an endogamous approach to marriage, and it

is generally frowned upon for Syrian Christians to marry Latin, or, New Christians, some equating

it to a marriage between a Harijan and Nayar. It may also be added that there are some texts that

discuss a further division among Syrian Christians; Northists and Southists. The division is said to

have occurred due to division of property between the two daughters of Thomas of Cana, Northists,

while more numerous, rank below Southists and are such not allowed to intermarry, however, there

is little context regarding such a division’s significance today(Fuller, 1976). Further, in terms of

names, Syrians do not follow the Latin Christians’ use of European names, and choose to use names

of Biblical significance, and even names of Armenian and Greek descent like Kurian, Cherian,

Markose, etc(Encyclopaedia of World Cultures, n.d).

Next on the ladder of Christian social division are the Latin Christians, it is likely that their

lower place as compared to Syrians is due to the fact that Syrians had been converted and had
 10
practiced the religion far longer than the Latin Christians, who only started practising the Latin Rite

after the arrival of European priests and missionaries. The creation of the Latin Christians is largely

attributed to the arrival of St. Francis Xavier, who visited Kerala twice, in 1544 and 1549(Fuller,

1976). It is believed that his conversions were largely focused on fisher castes like Mukkuvans and

Arayas, and it is to them he taught the Latin Rite(Fuller, 1976). Therefore, it is also a possibility that

the lower caste of the original converts has led to Latin Christians ranking lower.

The New Christians, the third class, like the Latin Christians, are most likely ranked lower

due to the date of their conversion, as New Christians were converted between the late 19th and

early 20th century. New Christians were mostly land labourers, or, industrial workers, but scarcely

owned land or businesses. Taking their occupation into consideration, it is obvious that

economically too, they were backward, as compared to the ‘higher’ denominations of Christianity.

They are regarded by the high castes, and by many of their own members, as being of a status more

or less equal to that of the Harijan(Fuller, 1976). It is generally agreed upon, despite lack of

substantial proof, that the original converts belonged to the Pulaya or Paraya caste, two of the

largest Harijan castes in Travancore. It may, however, be added that it would be more likely for

lower castes to convert to Christianity when given the opportunity as compared to a higher caste

Hindu, simply because conversion to Christianity would probably mean a restoration, however

partially, of their dignity in society for lower castes. In such a case, it is perhaps, painfully ironic,

that they find themselves trapped in yet another system of social segregation whilst trying to escape

another one.

c. Ceremonies:

Syrian Christians recognise and celebrate all days of religious significance. Among all

religiously significant days, Easter and Christmas stand out as the two major festivals. For Easter,

the Syrian Church recommends that its people refrain from indulging in activities that bring them

pleasure for 40 days prior to Easter, as during this period, called Lent, Jesus maintained a fast,
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praying and enduring the temptation of Satan, although today, the period of ‘Lent’ has been reduced

to refraining from consuming non vegetarian meals and alcohol. The Lenten period’s beginning is

marked by Ash Wednesday, where Christians receive a mark resembling the Holy Cross made of

ash on their foreheads. The week before Easter is called the Holy Week, and is marked by multiple

religiously significant days, namely, Maundy Thursday, Good Friday, and Easter Sunday. Both

Maundy Thursday and Good Friday are events that commemorate the events that lead to Jesus’

death. Good Friday, in specific, is the day when Jesus is believed to have been crucified, and is as

such a day of mourning. Easter Sunday is often celebrated by a midnight service, beginning in the

late hours on Saturday, and church proceedings ending in the early hours of Easter Sunday.

Similarly, for Christmas, there is a 25 day period of Advent, for ‘preparation to receive the

Lord’, as Christmas celebrates the birth of Jesus, it is not a solemn affair like Easter, but

traditionally some people do not consume non vegetarian food and alcohol.

d. Arts:

Art forms, regardless of culture, are often informal ways to transfer history and tradition

from one generation to another, without needing to formally record information as such. Syrian

Christians too, have a few forms of art, like the Margam Kali and the Parisa Muttu.

Margam means path or solution in Malayalam, in the context of a religious art form it refers

to the path to attain salvation(Encyclopaedia of World Cultures, n.d). Margam Kali is dance form

paired with devotional songs, with much of this art form devoted to St. Thomas and his arrival and

journey, the miracles he performed, the persecution he suffered, the varying reactions of the people

to his religion and the churches he built. The performance itself is performed by a dozen dancers

who sing and dance around a Nilavillaku, (A traditional lamp used by Hindus, and later adopted by

the converted Christians, yet another example of how Christianity evolved when introduced to a

new culture) while wearing the Chattayum Mundum(Traditional attire worn by Syrian Christian

women, it is a seamless white garment, which consists of a ‘Chatta’, a blouse, and a ‘Mundu’, a
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garment wrapped around the waist. It may be added that the Chatta is said to have Jewish origins)

(Encyclopaedia of World Cultures, n.d)..

Syrian Christian
Nilavilakku
available at: https://
i.etsystatic.com/28013980/
r/il/a1b290/3538860573/
il_fullxfull.3538860573_li3
3.jpg

Chattayum Mundum, By Unknown author - http://

pazhayathu.blogspot.ca/2011/09/nair-soldiers-of-travancore-and-
their.html,
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Margam Kali - https://www.keralatourism.org/christianity/margam-

kali/36

Another art form is the Parisa Muttu, or Parichamuttu Kali, a martial dance from the time

when Christians served in the armies of Cheras(Encyclopaedia of World Cultures, n.d). The dance

has its origins from the 11th century, when Kalarippayattu was popular, although it was only in the

16th century that it was finally differentiated from other art forms.

The dancers are usually dressed in a white loin cloth with red armbands and are equipped

with swords and shields. They sing devotional songs or songs of praise for Saints. The performance

is led by a leader called the Asan, around whom the dancers dance and sing. The dance is used as a

religious offering, and has also gained popularity as a form of entertainment too.

e. Death, Burial and Afterlife:

Many Syrian Christians prefer to bring their critically ill relatives to their family homes

where a priest will administer the last rites and last communion(Encyclopaedia of World Cultures,

n.d). After death, the body is prepared and then laid in a bed with lit candles behind the head, and
 14

Parichamuttu Kali - https://www.keralatourism.org/christianity/parichamuttu-kali/37

then friends and family pray and sing hymns. The funeral acts as closure, and the body is laid

pointing towards the East, as a symbol of the second coming. The Christian afterlife has a strong

emphasis on separation of the body and soul and the resurrection of the body.

Conclusion

When St. Thomas arrived in Kerala and began his mission to spread Christianity, he faced plenty of

opposition due to the preexisting Hindu culture of the land. It is this very culture, however, that has

helped mould and shape Christianity in Kerala, specifically Syrian Christianity. The rituals,

ceremonies, art forms and even social divisions are all strongly influenced by Hindu culture, and it

is this aspect that makes Syrian Christianity in Kerala unique. The arrival of European missionaries

saw even more social change as their new religious beliefs clashed with the preexisting Syrian

Christians’ beliefs. These conflicts however did not result in a further amalgamated Christian

culture, but rather led to the creation of a new denomination of Christianity, and eventually, the

creation of many more denominations of Christianity, all with their own ideologies on how the

religion is to be practiced. Regardless of the series of events and their causes, today, Kerala has a
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rich and unique Christian culture based on both tolerance towards other cultures and blending of

various aspects of different cultures in other cultures.

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Reference List

Fuller, C. J. (1976). Kerala Christians and the Caste System. Man, 11(1), 53–70. https://doi.org/
10.2307/2800388

Matthews, M., "The Origin and Development of the Mar Thoma Church of India" (1971). Western
Evangelical Seminary Theses. 150. https://digitalcommons.georgefox.edu/wes_theses/150

"Syrian Christian of Kerala ." Encyclopedia of World Cultures. . Retrieved October 18, 2023 from
Encyclopedia.com: https://www.encyclopedia.com/humanities/encyclopedias-almanacs-
transcripts-and-maps/syrian-christian-kerala

Zachariah, K. C. (2021). THE SYRIAN CHRISTIANS OF KERALA: DEMOGRAPHIC AND

SOCIOECONOMIC TRANSITION IN THE TWENTIETH CENTURY. Centre for
Development Studies.