Lingerings of light in a dark land : being researches into the past history and present condition of the Syrian church of Malabar.

Front matter

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PRINCETON, N. J.

Division

Preface

We live in an age of bookmaking. Books on every imaginable subject are multiplying on all bands. If Solomon, could say in liis day, “ of making many books there is no end,” what would he not say were he now to arise from his tomb, and come among us ? When any one ventures to add to the number, some apology seems due to the public, whose patience is hereby to be further taxed ; and also some few reasons should be given shewing good cause why the step is taken.

The object of the writer is to throw some additional light on a most heart-stirring chapter in Church History. The attention of the Christian World is increasingly turned to the ancient churches of the East ; and not one of them should excite deeper sympathies, or call for more earnest prayer and loving effort, than “ the remnant which is left ” in South India — the Syrian Church of Malabar ; or, as the members often call themselves, the Christians of St. Thomas.

Michael Geddes, Chancellor of the Cathedral Church of Sarum, was one of the first to interest his fellow

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countrymen in this subject by the publication, in 1694, of a “ History of the Church of Malabar — done out of Portuguese into English.” His residence at Lisbon, as British Chaplain, gave him access to the best possible Roman Catholic sources of information on matters of the kind.

La Croze, Librarian to the King of Prussia, followed in 1723 with his “ History of Christianity in India” — the larger portion of which work is confined to the elucidation of the history of the Church of Malabar. We would specially observe, however, that in the last paragraph of the fifth book of his narrative, the following remark occurs : — “ May what we have written on this subject stir up some ingenious and diligent traveller to inform himself more accurately concerning the state of a people who ought not to be neglected by those who love religion.” La Croze was conscious of the incompleteness of his own researches, and acknowledged it.

The publication of that laborious and carefully compiled work, the “ History of Christianity in India,” by the Rev. James Hough, in 1839 — two volumes of which are chiefly occupied with Syrian Church history — may be regarded by some as an answer to La Croze's appeal. But this excellent Chaplain, though he had a practical acquaintance with the spread of Christian truth hi India, had only a slight personal acquaintance with the Syrian Christians and their Churches.

By the careful perusal of these three writers (and also of Professor Lee's “ Brief History " of this community), it

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V will be seen that they all follow each other in precisely the same groove ; not one of them enjoyed opportunities of frequent intercourse with the people about whom they wrote ; and none, save Mr. Hough, had even set his feet upon the shores of India. You will look in vain for anything like close investigation of statements, or the comparison of testimony, or an attempt to support or illustrate any points, by local traditions treasured up by the present descendants of the people about whom they wrote. It has been the object of the writer to look a little closer into matters of this kind, and to utilize all the scraps of information which the Syrians themselves are able to supply.

After upwards of nine years of pastoral work at home, the good Providence of God directed the writer’s steps, in 1852, to a sphere of labour on the Malabar Coast, at Cochin, an ancient European settlement, which from its central position, was most favorable for observation and intercourse with members of the Syrian Churches. Here he continued until 1860, when he was appointed to another charge ; but as he did not leave India finally till 1868, he had opportunities of revisiting Malabar, and pursuing his inquiries into the history of its people. Every year he spent in India additions were made to his stock of information, it being his constant endeavour — to use La Croze’s words — “ to inform himself more accurately concerning the state ” of the Syrian Christians of the country.

Since his return home he has felt a longing desire to turn to some account what has been thus accumulated. “ These are times (wrote Dr. C. Buchanan sixty years ago)

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when everything a man has, which may be in any way for the advantage of Christianity, ought to he given to the world. For we shall soon die, and then shall ‘ all our thoughts perish.’ ” This remark is equally applicable to the present times ; and the writer has therefore felt in duty hound to put together, to the best of his ability, the gleanings of ' past years ; trusting that, with his Master’s blessing, they may, in some humble degree, advance the cause of truth. Circumstances, however, have never favoured him with what is sometimes called “ learned leisure.” Being one of the working clergy, he has only had it in his power to use such intervals of spare time as might have been given to recreative reading, or those occasional holidays which the hardest workers enjoy. This must he his apology for any apparent want of polish in the texture of the work.

He can state that his earnest and conscientious desire has been to furnish correct information, as to the past history, and the present condition of the people about whom he writes. In doing so he has been greatly aided by the writers who preceded him ; and would duly acknowledge his debt. Some of his brother clergy, connected with the Church Missionary Society, have not unfrequently rendered valuable aid ; and also two native brothers, who once were fellow labourers with him, but now have been for some years useful pastors in Cochin and Travancore. He desires to return them, each and all, most hearty thanks.

With reference to the operations of the Church Missionary Society in South India, he would simply say, that as a Minister of the Church of England unconnected

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Vll officially with it, he had the best possible opportunities of knowing what it was doing, and how its agents were carrying on their work ; and “ he cannot but speak the things which he has seen and heard.” Hence there will be frequent reference to Church Mission work in Travancore. The Missionaries — the best of them — he is well aware, are but men, and not angels ; and them work (like that of others of then- kind) is not perfect ; yet he would say, God has been with them, and caused that which they have been engaged in to prosper. The testimony of the chapters which follow will abundantly show this, he confidently trusts ; and this will be the best proof of the efficiency of this Mission.

He has commenced this little work with an introductory chapter, which is intended to present to the reader, who is unacquainted with this Christian community, a sort of outline, which the succeeding chapters are designed to fill in. This must be borne in mind. In detailed accounts of various localities, he has further alluded to historical associations or traditions, stated perhaps more at length in other parts of the work. This, too, may savour of a repetition, which he has endeavoured otherwise to avoid as much as possible.

In the later chapters, about the Jesuit and Carmelite Missionaries, much interesting matter, new to most English readers, has been supplied from the writings of Gouvea, Raulini, Du Perron, Fre Paolini, or Paoli, and from the “ Lettres Edifiantes,” &c. Hereby certain important links, connecting the history — as given by other English writers — with the modern history of the Church of Malabar, have been recovered. In speaking of the vm

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doctrinal errors, and usurping tyranny of Rome, his desire has been to speak the whole truth, and yet to do so in love.

The closing chapters, respecting modern Mission efforts to rekindle the light in this venerable Church, will doubtless be read with interest and thankfulness, by all who desire the growth of the Spiritual Kingdom of the Divine Redeemer, and earnestly pray, that the once glorious Churches of the East may be aroused to trim their lamps, and watch and wait for the coming of the Bridegroom.

The writer has been at considerable pains to identify the places mentioned in these historical sketches, and trusts that the carefully prepared map will be of service to all who peruse the volume.

Note. — To assist the reader , where the acute accent is placed over a, it should be pronounced as in must ; whilst u must be sounded as oo in food.

Chapter I

INTRODUCTORY SKETCH, CONTAINING SOME LEADING OUTLINES OF THE HISTORY OF THE SYRIAN CHRISTIANS OF MALABAR.

The preservation of this Church remarkable. Its traditions deserve some attention. Kerala and its early rulers. The social status of the Christians. Their connection with the spice trade of India. Subjection to the Nestorian Patriarch. Comparatively modem transference to the Jacobite Patriarch. Earliest intercourse with the Portuguese. The Dutch become masters of Cochin 1663. The British supplant them in 1793. British intercourse with the Syrians commences. Colonel Munro’s account of their lamentable condition.

Chapter II

THE TRADITION THAT ST. THOMAS PREACHED THE GOSPEL AND DIED IN INDIA.

This tradition firmly maintained by the native Christians — doubted by some modern writers. No insuperable obstacles to its reception. The witness of the Christian Fathers in its favour. No importation of the Romanists. Superstition builds thereon. The Christian population at Mylapur wholly disappears. The Portuguese find nothing save a ruined shrine. Superstition revives. St. Thomas’s Mount. Modem Miracles. Christianized Paganism.

Chapter III

THE EARLIEST CHRISTIAN SETTLEMENTS IN SOUTH INDIA. Foreign Christian merchants foster their brethren in India. The seven churches said to be founded by St. Thomas, probably the first locali-

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ties occupied. Some account of — 1. Cranganore , the first settlement. 2. Quilon and its vicissitudes. 3. Palur, now an unimportant village.

4. North Pariir and the neighbouring Jesuit College of Yaipicotta.

5. South Pallipuram and its associations. 6. Neranurn an old episcopal residence. 7. NellakTcul, now deserted — the Christians having forsaken it and formed two other settlements.

CHAPTER IY.

CHURCH PARTIES AND APOSTASIES FROM THE FAITH. THEIR INFLUENCE ON THE CHRISTIANITY OF MALABAR.

How the Christians became Nestorian. For the last two centuries under Jacobite rule. Manichean propagandists of early times. Feeble remnants of this party still survive. Descendants of the Confessors who opposed Manicheism. Mahometanism and its successes. The Christians retire before it and become more centralised.

Chapter V. Knaye Thomas, Or Thomas Cana, And His Traditional Descendants

Thomas a Syrian Merchant. Traditions about his family. The northern and southern sections of the Syrians. Churches of the Southerners : TTdiamparur, one of their earliest settlements. King Baliarte. Cadaturutta, once an episcopal see, afterwards a Jesuit seminary. Puruwum and its imagery. Chembil, till recent times a “ Mixed Church.” Cottayam, “great Church.” Ranny, Kallucherry, Chung urn, and other churches.

Chapter VI. The Church Of Malabar In The Dark Ages

Very little direct information to be obtained from the Syrians themselves. Mar Sabro and Mar Prodh. Intercourse maintained with the Nestorian Patriarch of the East. Testimony of early travellers and historians : Jordanus and Marignolli, Aloysius Cadamustus, Cabral, Joseph the Indian. Four Nestorian Ecclesiastics, and their account of the Church in 1504. Osorius. Gouvea’s severe charge — disproved

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XI by his own words. Romanising. Comparison with certain communities of the West not unfavorable. Witness against Papal innovations. The charge of tampering with Holy Scripture, and its groundlessness. The Word free in Malabar, when under restraint in Europe as a forbidden book.

CHAPTER VII. Rome’s earlier efforts to subjugate the Syrian CHURCH

The intercourse with the Portuguese and their priests of a friendly character. F. Xavier and the Syrian Christians. Vincent founds Cranganore College. The Jesuits introduced — a new College established by them at Chennum. Archbishop Menezes authorised by the Pope to subjugate the Syrian Church. His arrival at Cochin — proceeds on Visitation northwards. Some account of Chennum, Allungada, Chewurrah, and Kanhura. He goes southwards — particulars about Trepuntara Mulunturutta. Secures the aid of the Hindoo Rajah of Cochin against his Christian subjects. Arranges for Synod to be held at Udiampartir. Ordains numerous candidates, who first swear allegiance to the Pope, to secure a majority in the Synod — secures others by bribes. His tactics condemned by the better class of Roman Catholic writers.

Chapter VIII

THE SYNOD OF UDIAMPARUR, AND THE VISITATION OF THE CHURCHES WHICH FOLLOWED.

Preliminary business. Solemn Mass. Interpreter appointed. Matters of Faith. The Sacraments. Other ordinances raised to the same dignity. Celibacy enforced. So-called Reformation of Church affairs — of “ Manners.” Some useful enactments. Synod concludes. The distinct witness of its Decrees to the anti-Papal character of the doctrine and discipline of this ancient Church. Romish leaven infused to work ruin in the Nestorian Churches. Menezes proceeds with his visitation as Metropolitan, beginning at Udiamparfir. He goes on to Cottayam and Cadamalur — northwards to Cochin, Akaparumba, and Angamale — southwards to South Palliplirum, Porcada, &c. At Quilon he meets with Christians from the town of Travancore. Visits various churches in the Kaiyenkullum and Thekkencore States. Embarks for Goa.

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Chapter IX

THE MISSIONS TO THE MALLEENS (ARRIANS) AND TO THE T0DAMA1A (NILGIRI HILLS.)

The modern efforts to evangelise the Hill Arrians give special interest to this subject. Two Cattanars are deputed by Menezes to go on a mission of inquiry. They meet with some isolated Syrians, near the mountains — teach and baptize them — afterwards build a church — Chung um — proceed to the Hills — well received by the Malleens — return to the Archbishop — arrangements for their baptism — a church built — Ramapuram. The Mission to Todamala, undertaken in compliance with a decree passed at Udiamparhr. A Syrian priest and deacon visit the mountains. The report attributed to them questionable— possible confusion. A Jesuit from Calicut heads a second party. His report. Goes via Manar. Difficulties and dangers. Arrives at Meluntao (Melur). Intercourse with Badagas and Todas. No traces of Christianity among them. Their manners and customs. His return journey.

Chapter X. • The Jesuits In Malabar

The important services rendered by the Jesuits to the Papacy in the East. Their settlements at Goa, Cochin, Cranganore. Cadaturdtta, and Poroada. P. Xavier their best Missionary — his mode of procedure. Their earliest literature. The most eminent clung to the grossest corruptions of Rome. Syrian Church forced into subjection. Jesuit Archbishops : F. Roz, J. Xavier, Stephen de Britto, and F. Garcia. The Syrians revolt. Archdeacon Thomas. The murder of Mar Ignatius. Some idea of Jesuit life in Malabar from what travellers relate about their institutions at Goa. Income from commerce.

Chapter XI. The Decline Of The Jesuits

The Dutch take Quilon, Cranganore, and Cochin. Destruction of the Jesuit establishments. The leaven of their teaching left behind. Their retreat in the Samorin’s territory. Churches under their influence. Waliyanada, Kalparamba, Mapranum, &c. Modem Syro- Romanism at Oelldr and Trichur. The Syrian centre of this

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XU1 district : Arthatta and Kunnankullam. Love feasts. Syrian Free Church and its services. Cheralavam and Anyura, Syrian Metrans. Chalasherry, and the most northern station of Paranye.

Chapter XII. The Barefooted Carmelite Mission

The high antiquity claimed by this Order. They are sent out to supplant the Jesuits. Violent measures adopted in dealing with the Syrians. European ecclesiastics are banished by the Dutch. A native Romo- Syrian Bishop is consecrated. The Dutch show little sympathy with the Syrians. Mar Gregory comes to Malabar, The Syrians become allied to the Jacobites. The Carmelites obtain the favour of the Dutch. Their earliest establishments. Bishop Raphael’s troubled Episcopate. Angelus Franciscus, first Vicar Apostolic of Verapoli. Several Syrian Metrans named Thomas — attempts to invalidate their succession. Visscher’s account of the Syrians. Mar Gabriel — an unsuccessful effort to re-establish Nestorian influence. The Archbishopric of Cranganore revived. Didacus and Ribiero, S. J. Pierre Martin’s account of the Jesuit Mission in South Travancore. Pretended miracles, lotteries, &c. Inquiries from England made about the Syrians, through the Lutheran Missionaries. Their account of them.

Chapter XIII

INSIGHT INTO THE WORKING OF THE CARMELITE MISSION, CHIEFLY FROM THE TESTIMONY OF A MEMBER OF THEIR ORDER.

Fre Faoli begins Mission work in Travancore. Aggressive policy of the Rajah — cruel practices. The native princes opposed to the baptism of converts — course adopted by Missionaries. Various difficulties of converts from living under Pagan rule. Paoli’s intercourse with the Travancore Rajah. He acts as Vicar-General — holds confirmations. Discontent among' Roman Catholic Christians in South Travancore. Paoli solicits aid from the secular arm. The Scriptures designedly withheld. Penances imposed. His low opinion of the native clergy. Degraded superstitions among the laity. Some cases of constancy under severe persecution. Anquetil Du Perron. His visit to Bishop Florentius. Renewed efforts of the Syrians to obtain Bishops from Antioch. Three Jacobite prelates arrive. Du Perron’s account of a a visit paid to one of them at Kandanada. More particulars of these

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three men. The Romo-Syrians not satisfied with the Carmelite rule. Jesuit intrigue not improbable. Paoli checks a great schism. Tippoo’s invasion. Barbarities. Syrian Churches for the most part escape.

CHAPTER XIY.

CHURCH OF ENGLAND MISSION-WORK AMONG THE SYRIAN CHRISTIANS.

Cochin taken by the British. Residents appointed for the N ative States of Cochin and Travancore. Colonel Munro founds his Syrian College. Church Missionary Society Missionaries invited. State of the Syrians. Mar Joseph is succeeded by Mar Dionysius. Bishop Middleton and others inspect the Mission, and comment thereon. Dionysius dies. Another Metran of the same name succeeds. Reaction commences. A Metran comes from Antioch. Confusion ensues. He is ordered to leave the country. Mar Philoxenus dies. Older Missionaries, one after another, leave for Europe. Misunderstandings arise. Bishop Wilson’s visitation. His proposals rejected. Rupture. New order of things. Brief notices of faithful labourers gone to rest.

CHAPTER XY.

SYRIAN CHURCHES NOT YET PARTICULARLY NOTICED. MISSION OPERATIONS IN THEIR VICINITY, AND PERSONAL RECOLLECTIONS.

Notices of some Churches in the Native State of Cochin, Kothamungalum, and sundry churches on the same river. Churches in the vicinity of Cottayam. The Tiruwilla district. Mallapally, and work among the slaves. Up the Ranny River — Chenganur, Maranamur, Ayriir, &c. Striking contrasts. The Vicar Apostolic and the revival of the Archbishopric of Cranganore. Valuable indirect results of Church Missionary Society operations on the Syrian Church of Malabar. Bishop Cotton’s recommendations.

Appendix ,

Chapter I

INTRODUCTORY SKETCH, CONTAINING SOME LEADING OUTLINES OF THE HISTORY OF THE SYRIAN CHRISTIANS OF MALABAR.

The long-continued existence of an ancient branch of the Christian Church on the remote shores of Southern India, where it has for many centuries outstood all “ the changes and chances ” to which every human institution is subject, is one of the most remarkable and deeply-interesting facts in Church History. Isolated as this community is from the rest of Christendom, it is a marvel that it has not long ago perished. God’s special providence must have watched over it ; or, hemmed in as it has been all along by the grossest heathenism, and under subjection, in civil matters, to none but Pagan rulers, it never would have been preserved till the present century. Can it be that the Great Head of the Church has not removed this candlestick out of its place, through some merciful designs in store for India, not as yet revealed to us ? May not its light be rekindled, and used most effectively in dispelling the darkness of the shadow of death in which the races of India are still sitting ?

The history of the Syrian Church of Malabar (as it is now called) has occupied the attention of several excellent men. To the instructive volumes of the Rev. J. Hough all who would be well acquainted with its history must have recourse. But there are some points touched upon by him which require further elucidation, and others which nothing but a lengthened residence in Malabar, and close familiar intercourse with its races, can well make plain.

The tradition about the Apostle St. Thomas preaching in India is one that requires further investigation. It must not be summarily dismissed, because one or two great names doubt its truth ; especially when these Indian Christians, go where you will, unanimously assert their firm belief therein.

Other traditions, firmly held by them, very probably have a foundation in historic fact. It may be said truly that, after all, you are dealing with mere traditionary fragments, yet amongst a simple people, who have little else to offer you which will throw any light upon their past history, if you reject such things altogether you

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LINGERIXGS OF LIGHT refuse them the position of witnesses, by not allowing them to tell their own story, m their own way. Amongst a people so essentially conservative, and in a land where we otten find the past has been stereotyped for ages, as much truth may be left in their traditionary statements as in many which we receive from the monkish chronicles, and utilise as the very foundation stones of our own civil and ecclesiastical history.

At the commencement of the Christian era several considerable states in South India were governed by independent sovereigns. The kingdom of Pandya was such, covering the modern districts of Madura and Tinnevelly ; and its sovereign was most probably Strabo’s King Pandion, who sent ambassadors to Augustus Cresar. Next came the kingdom of Chola, covering the rich delta of the Cavery, Colerun, and their tributaries, in later times governed by the Rajahs of Tanjore. Cher a, a smaller inland state, corresponded with the modern collectorates of Coimbatore and Salem; whilst that of Kerala (about which we shall have most to say) extended all along the west coast from Chandragiri to Cape Comorin.

An ancient book, in the Malayalian language, called the Kerala Oolputfi, contains fragmentary accounts of the last-named state, but so intermixed with the most absurd legends, and so defective in chronological data, that it is most difficult to disentangle the thread of truth from the confused web of fiction. We gather thence, however, that in the earliest times of which we have any authentic information, Kerala was under the rule of Brahminical chieftains, assisted by such leading men among the aborigines as submitted to their sway. This period is designated the Arichawattum, or State of Misrule, which is by no means complimentary to the priestly caste in their attempt at civil government.

A great political change is supposed by some to have taken place about the time of Christ, whilst others fix it two centuries later, for the exact chronology is uncertain. With this commenced the rule of the Perumal Princes, who were most probably Viceroys sent to govern the land by the particular sovereign, whether of Pandya, Chola, or Chera, to which it was tributary for the time being.1 But from whatever country they came their rule was limited to the period of twelve years. It must have been under the Perumals that Christianity gained a firm footing in Kerala.

The last of the Perumals, popularly known as Cheram Perumal, is said to have fixed upon a place called Tiruwunjecolum f the tank of the sacred boat J as his favourite residence ; and, convinced of the advantages to be derived from commerce, he encouraged foreign merchants to settle in this neighbourhood, which, in due course, made the ancient port, called by Portuguese writers Cranganore, a place of considerable importance. When the twelve years of his viceroyalty had expired, the Brahmins are said to have requested

1 One of these potentates is called Pandy, another Chola , and a third Chera Perumal.

IN A DARK LAND.

him to continue for another term ; but, whether this be true or not, he seems to have ruled as an independent prince all his remaining life, and at his death to have divided his dominions amongst the members of his own family, and his leading chieftains.

Though the last of the Perumals must have ended his days a thousand years ago,1 a celebrated Pagoda at Tiruwunjecolum, dedicated to Sheva, is still associated with his history. Within its sacred precincts, where none save Hindoos of good caste are allowed to enter, two stones, of great antiquity, are venerated as memorials of this hero, and of his wife Cheratti-amma, now regarded as demigods ; and, at an annual feast, called Pattathanum, the (Jochin Rajah, as the most direct lineal descendant of the last Perumal, is required to make certain offerings to his departed spirit.

To a liberal policy the Perumals added a tolerance which allowed and protected the free exercise of religious faith and worship among the foreigners who settled at Cranganore, or in other parts of their dominions. This was doubtless arranged by Ilim, who has the hearts of all the great ones of the earth under Plis control, in order to provide an asylum for the remnant of Iiis ancient people who are said to have fled thither after the destruction of the second temple ; and, further, an open door for the messengers of the gospel of His grace to enter in, and make known to the sons and daughters of India His rich and free salvation through Christ Jesus. After them, in course of time, came Manicheans to corrupt the faith, and then the followers of the Palse Prophet Mahomet.

It was customary under these princes to grant certain muchcoveted privileges to persons or classes of acknowledged position. These patents were inscribed on leaves or plates of copper, some of which are carefully preserved to the present day.2

The Jews of Cochin still possess a much-venerated document of

1 Other dates, even as early as the fourth century have been fixed by some writers, as the era of Cheram Perumal. But since the Kerala Oolputti informs us that one of the Perumals, and he not the last, but a prince named Buna Perumal, became a convert to Mahometanism, which cannot be supposed to have exercised much influence in Kerala before the eighth or ninth century — the more recent date, sanctioned by the best authorities, is more likely to be the correct one.

2 For the early use of such metallic tables as documents see 1 Maccabees x. 7 and xiv. 18, 27. Two such copper instruments called Shanums or grants were produced in 1839-40 by a Brahmin in an action in the Sudder Adawlut of Bombay. One was supposed to be 562 years, and the other, which bore the marks of extreme antiquity, no less than 1742 years old.

In the Asiatic Researches other examples are given, in particular one which conveys a royal grant of laud, and bears date corresponding with

The use of such documents has prevailed within the last two centuries, the kind, consisting of three time-worn strips of copper, bearing an inscription in ancient characters specifying details of privilege, granted by Eravy Yerma, at Cranganore, to Joseph Rabban, the head of the Jewish community.

The Malabar Christians have two such documents, supposed to be a full thousand years old. The first of these is a long and broad copper sheet, written on both sides with old Tamil letters ; and forms an instrument conveying a grant of land, with certain rights and privileges, from the Perumal Vira Rajava, to a merchant named Iravi Corttan of Cranganore, who is supposed to have belonged to the Manichean sect. The other document consists of five copper leaves, of a much smaller size, but so covered with letters in Tamil-Malayalim as to supply a lengthy inscription, which shews it to be a deed drawn up under the Perumal Sthani Gupta, by which one Maruwan Sapir Iso transferred a piece of ground near the sea shore, with several low caste heathen families of different classes, to a community connected with a church called Tarisa-palli or Tarisa church, built by a certain Iso Data Yizai.

Though these documents do not apparently confer any special privileges on the Christians as a body, they serve to show that in these remote times they were a recognised community in the State, holding property and occupying a highly respectable social position. Thus, in the last named document, the Palligar or Church authorities of Tarisa had the right accorded to them of exercising magisterial power over the people resident on their estate, and were exempted from certain taxes ; besides which, what are known as the Jemmi rights of the higher Hindoo castes were to be enjoyed by them, such as the use of elephants, state umbrellas, and other marks of social superiority.

In confirmation of all this an Arabian traveller who visited Malabar in the ninth century speaks of a Christian as well as a Jewish Emir living near Cranganore. It was during this same century that a wealthy merchant called Knaye Thoma, or Thomas Cana (of whom more hereafter) is supposed to have settled in Kerala. This man or one of his family may have been the Christian Emir to whom reference is made.

When the last of the Perumals, about A.D. 825, died, and a division of his territories ensued, the Cochin and Samuri Rajahs occupied the position of Malm Rajahs, or independent chieftains of the highest rank. Under the Cochin Rajah were numerous inferior chieftains called Kaimals, whilst four otherwise independent States were bound to assist him in time of war, in return for which their rulers had a voice in the election of a Rajah and bore the honorary distinction of being the four pillars of the Kingdom of Cochin. These States were Parur, Alungada, Wadakencore, and since Paoli tells us that the grant of land, made by the Cochin Rajah to the Carmelite Mission, was engraven on copper.

IN A DARK LAND.

Porcada ; and it was in them and in the State of Cochin that most of the native Christians lived.

These native Christians seem from very early times to have been closely connected with the important commerce which directed the attention of foreign nations to Malabar. They were producers as well as merchants. In the districts in which they formed their settlements such valuable products as pepper and ginger grow most abundantly and have done so for many centuries, whilst the ports from which they were shipped were all largely in their hands, as Cranganore, Cochin, Porcada, Kayenkulam and Quilon.