Fr. Johnson Punchakonam
The Architect of Kerala’s Christian Identity
Mar Sabor, also known as Mar Abo, Mar Sapir, or Mar Sabrisho, alongside his companion Mar Proth (Mar Afroth, Mar Prot), stands as a cornerstone in the history of Kerala’s Saint Thomas Christian community. Arriving in Kollam (Quilon) around 822–825 CE, these Syrian bishops revitalized Christianity in South India through church-building, liturgical reform, and integration into the region’s socio-economic fabric. Their mission coincided with the establishment of Kollam as a major port and the inception of the Malayalam Era (Kollavarsham) in 825 CE, marking a pivotal moment in Kerala’s history. This study synthesizes epigraphic evidence, hagiographic traditions, and modern scholarship to critically assess Mar Sabor’s contributions, navigating debates about his identity, ecclesiastical affiliation, and historical legacy.
1. Historical Context: Kerala in the 9th Century
1.1. Socio-Political Landscape
• Venad Kingdom and Trade Ambitions: Under King Sthanu Ravi Kulasekhara (r. 844–883 CE), the Venad dynasty aimed to transform Kollam into a premier maritime hub, rivaling Pandya-controlled ports like Tyndis (Kadalundi) and Nelcynda. The decline of inland trade routes due to silting necessitated a new coastal port, attracting foreign expertise, including Syrian Christians.
• Cultural and Religious Diversity: Kerala was a melting pot of Hindu, Buddhist, Jain, and Christian communities. The rise of Advaita Vedanta, propagated by Adi Shankara (788–820 CE), emphasized non-dualism, potentially challenging Christian Trinitarian theology. This intellectual climate may have prompted rulers to invite Christian scholars like Mar Sabor for theological and diplomatic engagement.
1.2. The Saint Thomas Christian Community
• Origins and Challenges: The Saint Thomas Christians trace their roots to St. Thomas the Apostle’s mission in 52 CE, credited with founding seven churches, including Niranam and Kollam. By the 9th century, isolation from West Asian churches had diluted their liturgical and organizational coherence.
• Economic Role: As skilled intermediaries in the spice trade (pepper, cardamom, timber), Saint Thomas Christians were integral to Kerala’s Indian Ocean commerce. Their Persian connections facilitated the arrival of Mar Sabor, Mar Proth, and the merchant Maruvan Sapir Iso.
2. Mar Sabor: Identity and Arrival
2.1. Origins and Ecclesiastical Affiliation
• Persian-Syrian Roots: The names “Sabor” (from Sasanian “Shapur”) and “Proth” (from “Firuz”) suggest origins in Persia or Chaldea, likely under the Church of the East (Nestorian). Some Jacobite (Syriac Orthodox) traditions claim them, but the Church of the East’s dominance in 9th-century Persia supports a Nestorian affiliation.
• Mission Composition: Mar Sabor and Mar Proth arrived with Maruvan Sapir Iso, a Persian merchant, leading a group of clergy, artisans, and families. The Tharisapalli Copper Plates (849 CE) identify Maruvan as the church’s patron, though some sources conflate him with the bishops.
2.2. Arrival and Royal Patronage
• Timeline and Purpose: Landing in Kollam around 822–825 CE, the bishops were likely invited by Ayyan Adikal, a Venad chieftain, to strengthen trade networks and address theological debates. Their arrival aligned with the strategic goal of developing Kollam as a rival port.
• Royal Grants: Ayyan Adikal granted land near Thevalakara, tax exemptions, and authority over low-caste laborers (vellalars, thachars). The Tharisapalli Copper Plates formalize these privileges, integrating Syrian Christians into Kerala’s caste-based agrarian system.
3. Contributions and Activities
3.1. Ecclesiastical Infrastructure
Mar Sabor and Mar Proth established or revitalized several churches, known as Katheeshangal (holy places), which became centers of East Syriac liturgy:
3.2. Medical and Social Integration
• Medical Expertise: Mar Sabor, known as Mar Abo, collaborated with the Thevalakara Vaidyan family, renowned Nambuthiri ophthalmologists serving royal courts. His knowledge of medical sciences, particularly eye treatments, fostered Hindu-Christian synergy.
• Economic Contributions: The bishops advised constructing the Kollam port, replacing declining inland ports. This development attracted Arab, Jewish, and Chinese traders, enhancing Kerala’s role in Indian Ocean commerce.
3.3. Liturgical and Theological Impact
• Liturgical Reform: Mar Sabor introduced the East Syriac Rite, standardizing worship and reconnecting Kerala’s Christians to the Catholicos of the East in Seleucia-Ctesiphon.
• Theological Engagement: While speculative, traditions suggest Mar Sabor addressed Trinitarian debates against Advaita Vedanta’s non-dualism. He positioned Christianity as a distinct faith while adopting local ethical principles like ahimsa in church governance.
4. The Tharisapalli Copper Plates (849 CE): Epigraphic Evidence
The Tharisapalli Copper Plates, issued by Ayyan Adikal in 849 CE, are the primary documentary evidence of Mar Sabor’s impact:
• Content: The plates grant land to Maruvan Sapir Iso for the Tarissapalli Church, including rights over 52 low-caste families and trade privileges. The church was placed under the Manigramam and Anjuvannam guilds.
• Multilingual Signatures: Endorsements in Arabic (Kufic), Middle Persian (Pahlavi), and Judeo-Persian reflect Kollam’s cosmopolitan trade networks.
• Historical Significance: As the oldest Chera Perumal inscription, the plates confirm the Syrian Christians’ integration into Kerala’s political and economic systems.
5. Controversies and Critical Analysis
5.1. Ecclesiastical Identity Debate
• Nestorian vs. Jacobite: The Portuguese Synod of Diamper (1599) labeled Mar Sabor and Mar Proth as “Nestorian heretics,” reflecting colonial biases. The Church of the East’s prominence in 9th-century Persia supports their Nestorian identity, though Jacobite claims persist.
• Maruvan Sapir Iso Question: Some sources conflate Maruvan with the bishops, but the copper plates distinguish him as a merchant leader, suggesting separate roles.
5.2. Theological Role Scrutiny
• Advaita Vedanta Challenge: Claims that Mar Sabor countered Shankara’s philosophy are unsupported by contemporary records. The copper plates’ royal patronage suggests state recognition of Christian legitimacy rather than direct theological confrontations.
5.3. Portuguese Distortions
The Goa Inquisition (1561 onwards) and Synod of Diamper destroyed Syriac manuscripts and vilified pre-Latin traditions, obscuring Mar Sabor’s legacy. The rediscovery of the copper plates in the 19th century restored their historical significance.
6. Legacy and Veneration
6.1. Sainthood and Devotional Practices
• Sainthood: Mar Sabor and Mar Proth are venerated as saints, with feast days on April 29 or May 19 (later syncretized by Portuguese as SS. Gervasius and Protasius, June 19).
• Miracles: Mar Sabor is invoked for healing, particularly children’s speech defects. His crozier at Kadamattom Church is used in exorcism rituals.
6.2. Cultural and Temporal Impact
• Malayalam Era (Kollavarsham): The era’s start in 825 CE is linked to Kollam’s founding, possibly influenced by the bishops’ contributions. Some scholars suggest they introduced Greek calendrical elements (e.g., Chingam aligning with Leo).
• Communal Harmony: The Thevalakara Marth Mariam Church and Devi Temple share festival spaces during the Kettukazhcha, symbolizing Hindu-Christian coexistence.
6.3. Contemporary Relevance
• Ecumenical Unity: Akaparambu’s twin churches (Syro-Malabar Catholic and Malankara Orthodox) now share communion, healing colonial-era schisms.
• New Discoveries: The 2022 Periyapattinam inscription mentioning a second Tarisappalli suggests a broader Christian institutional presence, warranting further study.
7. Conclusion: Bridging Faith and History
Mar Sabor and Mar Proth were catalysts for Kerala’s 9th-century Christian renaissance, anchoring the Saint Thomas Christian community in Syrian liturgy while navigating local socio-economic realities. Though Portuguese colonial interventions obscured their legacy, the Tharisapalli Copper Plates provide irrefutable evidence of their integration into Kerala’s political economy. While hagiographic claims of theological debates with Advaita Vedanta remain speculative, Mar Sabor’s roles as a church builder, medical collaborator, and economic advisor are substantiated by epigraphic and architectural records. His enduring veneration across denominations and the shared cultural space at Thevalakara reflect a unique Indo-Syrian synthesis.
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