The Knanaya Community traces its origin back to a Jewish-Christian immigrant community. They migrated from Southern Mesopotamia to the Malabar ( present Kerala ) Coast of Cranganore ( Kodungalloor ) in AD 345 under the leadership of an enterprising merchant Thomas of Cana ( KnaiThomman ). This migration is considered as a turning point in the history of St Thomas Christians of Malabar. The original community consisted of about 400 persons belonging to 72 families of seven clans. A bishop by name Uraha Mar Yousef, four priests and several deacons were among them. They formed themselves into an endogamous community by keeping their tradition and culture but co-existed peacefully among the St. Thomas Christians in India.Thesecolonists were welcomed by Cheraman Perumal, then king, and were given permission to settle down in Kodungalloor. Later, Cheraman Perumal bestowed them with 72 royal privileges, and it was recorded on copper plates ( KnaiThommanCheppedu ). According to the Copper plates, these privileges were given to Thomas and his colleagues and all of his descendents as long as the sun and moon exist. These privileges are very important since all these privileges had influenced the community’s social life as well as the social status in the past years.
All knananites were Syrian Christians until the historic ‘KoonanKurisu Sathyam’ (A pledge by about 25000 Syrian Christians held on to a rope tied to a leaning cross) when some of them accepted Jacobite faith and joined Jacobite/Orthodox Church; others remained with the Roman Catholic faith. However, they continued to keep their culture, tradition and practicing endogamy through the centuries.
On August 29, 1911 a new Vicariate Apostolic of Kottayam was erected exclusively for the Knanaya Community by the apostolic letter “In UniversiChristiani” of His Holiness Pope St Pius X and Mar Mathew Makil was transferred to Kottayam as Vicar Apostolic. On December 21, 1923 the Vicariate Apostolic of Kottayam was raised to an Eparchy by Pope Pius XI. Pope John Paul II by a sovereign decision on December 23, 2003 reconfirmed its identity and allowed to maintain the status quo of the Archdiocese of Kottayam. On May 9, 2005 the Major Archbishop Mar Varkey Cardinal Vithayathil issued the Decree “The Eparchy of Kottayam,” elevating the Eparchy of Kottayam to the rank of a Metropolitan See, and appointed Mar Kuriakose Kunnacherry as the first Metropolitan of the newly erected Metropolitan See of Kottayam.
Ethnic Groups, Cultural Features etc.
The Southists have a culture that is threefold in its sources: Jewish, Syro-Oriental and Indian. This phenomenon was preserved down the centuries thereby maintaining the cultural identity of the Knanites (both catholic and non catholic) as distinct from the non-Knanite Christians. The Knanites have special customs in connection with the wedding, death-bed blessing, burial and folklore ,etc.
Wedding customs
Wedding customs include Kaipidutham or Clasping of hands by the parental relatives of both groom and bride showing the agreement for marriage, beautification of the bride by smearing of henna (a special yellow ointment called mylanchi) in her palms and feet, ChanthamCharthal which means the beautification of the groom by a ceremonial shaving by the barber, importance given to people of other communities like panan who sings the story of KnayiThoma, goldsmith who makes and presents the golden thali (a gold medal in the form of a baniyan leaf on which a cross is embossed with 21 minute buds) to the sister of the bridegroom on the eve of the marriage, etc. Ichappad or offering sweet pudding to the boy in the pandal by the elders, venpachor, white rice cooked in coconut milk at the wedding banquet, which is a reminder of the dietary habit of the Mesopotamian ancestors, using of a thread made up of seven yarns taken from the bridal veil, for the tying of thali, Nadavili or shouting nata, nata at the wedding procession.
Reception given to the bride and groom with koluvilakku, a special lamp for that purpose by the mother of the groom and making sign of the cross on their foreheads with blessed palm leaf piece of Palm Sunday dipped in a bowl with grains of paddy and water, seating the couple on an elevated seat (Manarkolam) under a canopy, just like the Jewish huppa spreading on it a white linen and woolen sheet (VellayumKarimpadavum) which is a privilege of royalty, offering milk and fruit (PalumPazhavum) to both the couple who drink it from one and the same cup as a symbol of unity, the mother of the groom blessing the couple in a special way placing her hands crosswise over their heads (Vazhupidutham), similar to the gesture of the celebrant at the offertory prayer in the Syro-Malabar Liturgy.
The resemblance in wording, content and style of the wedding songs of the Knanaya Christians to those of the Cochin Jews is strking. Two songs, VazhvennaVazhu and Ponnanintheedum, in the two versions are quite similar though in both there are minor variations. Instead of the Jewish crown the Knanites place Venthanmudy (Royal crown) on the heads of the couple.
This indicates a close affinity between Knanaya and Jewish traditions. Most interesting and attractive factor in all these ceremonies is that all of them have special songs to be sung by men or women at appropriate time. Another most important note is that the women are given eminent roles in these ceremonies. Moreover, those who have the main role in the ceremonies have to ask thrice permission from the assembled before they start the ceremony.
Blessing at the death-bed
The Knanite father at his death bed gives a traditional blessing to the children by placing his hand on the head of each one of them while reciting an invocation which he is supposed to know by-heart.
Folklore
The history and tradition of Southists have been transmitted to the generations mainly through folklore. It includes mainly the songs in connection with the marriage ceremonies, and the Margamkali, which is a male dance preserved by Knanites. This male dance describes the story of the life and activity of the apostle St. Thomas in India. Due to the recognition given to it by the state government as an ancient art form, it has got wide spread recognition in Kerala. All the above rituals and ceremonies make the Knanites aware of their past and of their identity as a distinct ethnic community.
Various Customs & Traditions of Knanaya Catholics
A) Marriage
Vivaham Urappikkal: This is the ceremony of confirming the marriage and fixing the dates of Engagement and Wedding. It is usually done at the bride’s house but can be done at bridegroom’s house also.
Othu Kallyanam (Engagement) : This ceremony is led by the bride’s family. The relatives of the bride and bridegroom get together at their houses and pray together before going to the parish church of the bride.
Sthuthi Kodukkal: Both bride and bridegroom respectfully seek the blessings and wishes of their senior relatives and parents by joining both palms before proceeding to church for betrothal and wedding. The words said during this ceremony is ” EeshoMishihayikkuSthuthiayirikkatte” meaning May the name of Jesus Christ be glorified.
Kaipidutham: Betrothal Ceremony by blessing the hands of the chosen relatives of bride & bridegroom by the priest, showing the agreement for marriage at bride’s chruch.It is mainly done between one of the brothers of bride and bridegroom’s father or by father’s close relatives. It is the public proclamation and the marriage will be conducted under their responsibilities and indicates the relation between the families of both bride and bridegroom.
Engagement Reception: Engagement reception starts with the invitation by bride’s uncle (mother’s brother) to bridegroom’s uncle to wash his hands by giving water from an anciently used utensil called’Kindi’.
Koluvilakku: Lighted oil-lamp placed near the bride and bridegroom for MylanchiIdeel & ChamthamCharthal. This lamp is also used to welcome the couple after the Wedding. This lamp signifies the presence of Christ, the light of the world.
Chamtham Charthal: Purification or beautification of the bridegroom by shaving face & bathing with oils, etc on the eve of the marriage. Importance given to people of other communities like panan who sings the story of KnayiThoma, goldsmith who makes and presents the golden thali (a gold medal in the form of a baniyan leaf on which a cross is embossed with 21 minute buds) to the sister of the bridegroom on the eve of the marriage etc.
My-lanchi Ideel : Beautification of the palms and feet of bride by the leaves from “Mylanchi” shrub on the eve of marriage. This signifies the purification of hands and feet from the original sin committed by Adam & Eve.
Icha-Pad-Kodukkal : Ceremony of giving sweet pudding to the bride and to the groom by elders in their home after the beautification ceremony.
Wedding Ceremony: The main wedding ceremony is done at the bridegroom’s church.
“Beru Mariam” Song : A prayer in praise of Jesus as Son of Mary, sung by the priests & the laymen at the end of the marriage ceremony in the church.
Nada Vili : Cheers (NaDaNaDaaye….NaDaNaDaNaDa) given to the bride & Bridegroom while going home from the church after the marriage (It also serves to Alert the wedding receptionists to complete their final touches).
Nellum Neerum: Sign of cross done using the blessed palm leaves (from Palm Sunday) wetted in the paddy (rice) water, on the forehead of the bride & bridegroom Wishing them God’s blessing and happiness.
Manarkolam: Seating the couple on an elevated seat (Manarkolam) under a canopy, just like the Jewish huppa.
Vazhu Pidutham: – The rite of giving God’s blessing to bride and groom by the mother of the bride by placing her hands in the form of a cross on their heads.
Kacha Thazhukal: A ceremony using a new piece of cloth given to bride’s relatives as a gift by the groom’s party (Usually to bride’s mother, grandmother & maternal uncle/aunt). It is done by bride’s uncle after asking 3 times the relatives.
Palum Pazhavum: Offering milk and fruit (PalumPazhavum) to both the couple who drink it from one and the same cup as a symbol of unity.
Wedding Reception: Wedding reception starts with the invitation bybrideroom’s uncle (mother’s brother) to bride’s uncle to wash his hands by giving water from an anciently used utensil called ‘Kindi’.Knanaya traditional songs are sung during the reception.
Folding the Plantain Leaf for Meals : This reminds that King CheramanPerumal honored Thomas Kinai and party by giving them two plantain leaves for royal dinner.
Ven-Paachor : A special sweet rice porridge ceremoniously given to the new couples after marriage.
Adachu Thura : Shutting & opening of the bride’s chamber at the end of the marriage festivities at home.
Illa-Panam : A small amount of money is given to the bride’s party by the groom’s people as offering to the churches during their return journey.
B) Funeral
Drinking from the blessed Coconut : To show that the sons and the daughters of the dead should live in fraternal communion.
Thazhukal : Embracing relatives of the dead person in the church after the funeral, to express the condolence.
C) Blessing at the death-bed
The Knanite father at his death bed gives a traditional blessing to the children by placing his hand on the head of each one of them while reciting an invocation which he is supposed to know by-heart.
(This type of blessing is typical of Old Testament and Jewish blessing formulas.)
D) Folklore
The history and traditions of Knanaya Community have been transmitted to the generations mainly thorough folklore.
MaargamKali – Religious dance (ballad) performed in connection with joyful religious and social functions. Margam Kali originally is a male dance preserved by the Knanaites. This male dancedescribes the story of the life and the apostolicactivities by St.Thomas and the voyage and migration of KnaiThoma and his group from Mesopotamia. Due to the recognition given to it by the State Government as an ancient art form, it has been widely adopted and performed by other Christian communities in Kerala.
PuraathanaPaattukal (Ancient Songs) – Traditional songs sung by the participants and relatives during marriage ceremonies and festivities. The resemblance in wording, content and style of the wedding songs of the Knanaya Christians to those of the Cochin Jews is striking. Two songs, VazhvennaVazhu and Ponnanintheedum, in the two versions are quite similar though in both there are minor variations. Instead of the Jewish crown the Knanites place Venthanmudy (Royal crown) on the heads of the couple.This indicates a close affinity between Knanaya and Jewish traditions. Most interesting and attractive factor in all these ceremonies is that all of them have special songs to be sung by men or women at appropriate time. Another most important note is that the women are given eminent roles in these ceremonies. Moreover, those who have the main role in the ceremonies have to ask thrice permission from the assembled before they start the ceremony.
The 72 Privileges given to the Knanaya community by King Cheraman Perumal
| Arappura (Treasury) | Ambari (Howdah on an elephant) | Ankanam (courtyard) |
| Antholam (palanquin) | Ammoolam | Arrppu (cheers) |
| Alavattam (peocock feather fan) | Anasavari (elephant riding) | Uchipoovu (head turban) |
| Kacha (robes) | Kachappuram (overcoat) | Kankanam (Bangles) |
| KalthaLa (anklets) | Kaalchilamb (anklets) | Kurravai (cheers) |
| Kuthira savaari (hose riding) | Kuzhal viLi (bugles) | Kodi (flag) |
| Kaikara (hand ornament) | KaithalLa (bangles) | Chelli (a kind of tax) |
| Chenkomb (another tax) | ChenDa (drum) | Thanberu (big drum) |
| Thazhakuda (royal umbrella) | Nervaal (sword) | PaTTuchaTTa (silk coat) |
| Patturumal (silken tassal) | Pattumund (silk dothi) | Pakal viLakk (day lamp) |
| PaDippura (out house) | Pathakkam (necklace) | Panippudava (embroidered robes) |
| Paravathani (carpet) | Pavada (royal clotheing) | Pallakk, ((palanquin) |
| Panchavadyam (orchestra) | Pandhal vithanam (pandal decoration) | Pathinezhu Parishamel Kathruthwam (control over 17 lower casts) |
| Madhalam (drum) | Manarkolam (platform) | MuDi (crown) |
| Mudikeezhabharanam (head ornaments) | Mummolam (tax) | Mathiyadi (wooden chapels) |
| Rajavadhyam (royal orchestra) | Rajasamaksham Irippu (sit before the King) | Rajabhogam (tax) |
| Veena (string instrument) | Thee vetti (fire torch) | Thookumancham (swinging coat) |
| Thongal (decoration) | Thoranam (decoration) | TholvaLa (armpit bangle) |
| Theendalakattal (untouchability) | Nada vili (cheers) | Nayattubhogam (privilage for hunting) |
| Naikudiparisha | Nediya Kuda (royal umbrella) | Nettur petti (cloth box) |
| Nattikettu (turban) | Veeravadhyam (heroic bungles) | Veeramadhalam |
| Veera srimkala (royal chain) | Viri pandal (honour to erect pandal) | Venchamaram (beautified deer-haired tassal) |
| Sankh (conch) | Edam piri sankh (conch with left screw) | Valam piri sankh (conch with right screw) |
| Bhoomi karamozhiv (land-tax evasion) | Nayatt (hunting) | Pala-marangal (forest trees) |