Saint Thomas Christian cross

Mar Thoma Sleeva (Saint Thomas Cross) are ancient crosses associated with the community of Indian subcontinent, who trace their origins to the evangelism of Thomas the Apostle in the 1st century AD. The Saint Thomas Christians, which is one of the oldest Christian communities of the world, survive in the Malabar region in state of Kerala, India and have a diaspora in other parts of the Indian subcontinent. Saint Thomas Christian crosses are known as Mar Thoma Sleeva (Saint Thomas cross), Indian cross, or Persian Cross in English, as well as Nasrani Sthambam in Malabarese.
Mar Thoma Sleeva are found at Kadamattom, Muttuchira, Kothanalloor, Kottayam, Pallippuram and Alangad in the South Indian state of Kerala. Saint Thomas Christian Crosses have been also found in other parts of the Indian subcontinent, such as Agacaim (Goa), St Thomas Mount (Tamil Nadu), Anuradhapura (Ceylon), Taxila (Pakistan), and in Baltistan. Floriated Indian crosses are found at Kottakkavu, Pallipuram and Niranam. The large open-air rock crosses known as Nasrani Sthambams are found on the facades of many Thomasine Churches. Before the arrival of Portuguese explorers, there were more than 150 Syriac churches in Malabar/Kerala.
Mar Thoma Sleeva (also written as Mar Thoma Slīva) is a Syriac-language term which means Saint Thomas cross.
Antonio Gouvea states in his 16th-century work Jornada that the old churches of Saint Thomas Christians were full of crosses of the type discovered at S. Thome (Mylapore). He also states that veneration of the cross is an old custom in Malabar. Jornada is the oldest known written document which calls the cross cross from (of) Sam Thome (Mylapore). The original phrase used is Cruz de Sam Thome, meaning "Cross of (from) St. Thomas". For this reason, it can also mean "Cross from Sam Thome", where Mylapore is equivalent to Sam Thomé, the name that the given by the Portuguese to the city of Mylapore. Gouvea also writes about the veneration of the Cross at Cranganore (Kodungallur), mentioning it as Cross of Christians.
Mar Thoma Sleeva can be found at the following locations:
Other similar crosses:
In 1873, an archaeologist named Arthur Coke translated the inscriptions as follows:
F. C. Burkitt and C. P. T. Winckworth, the then-reader of Assyriology in the University of Cambridge, studied the inscriptions and produced a translation, which was then discussed at the 1925 International Congress of Orientalists at Oxford.
The interpretation is as follows:
On the large cross, there is this additional sentence in Estrangelo Syriac. (Galatians 6:14)
The inscription at Kadamattom church when translated is,
Unlike crosses in other traditions, the St Thomas cross does not carry the effigy of the Christ. In addition to this unique quality, each of its elements carry symbolic meanings. Generally the Cross symbolizes life rather than death and suffering.
Kottakkavu Mar Thoma Syro-Malabar Church, North Paravur and St Mary's Syro-Malabar Forane Church, Pallipuram under the Major Archeparchy of Ernakulam-Ankamaly of the Syro Malabar Church and St Mary's Orthodox Syrian Church, Niranam under the Niranam diocese of the Malankara Orthodox Syrian Church have the ancient, floriated Saint Thomas Christian crosses.
Nasrani Sthambams are giant open-air stone crosses. The plinths of these crosses represent lotus petals and lotus flowers, and they have square bases. They have various iconographic motifs, including elephants, peacocks and other animals. These crosses are found in Puthenchira, Parappukkara, Veliyanad, Kalpparambu, Angamaly, Kanjoor, Malayattoor, Udayamperoor, Kuravilangad, Uzhavoor, Chungam, Kaduthuruthy, Muthalakodam, Muttuchira, Kudamaloor, Niranam, Arakuzha, Kothamangalam, Chengannur, Thumpamon, Chathannur and many other places.
Recent studies have revisited the origins of the Persian crosses found in South India, suggesting they may be linked to Manichaeism rather than early Christianity. Traditionally, these crosses, inscribed with Pahlavi script, were considered evidence of Persian Christian influence in the Malankara region. However, the interpretation of these inscriptions has been challenging due to the logogrammatic nature of the Pahlavi script, leading to varied and sometimes contradictory translations.
Some researchers propose that the iconography and inscriptions on these crosses align more closely with Manichaean symbolism. For instance, certain motifs found on these crosses, such as the dove and lotus, are significant in Manichaean art, representing the Holy Spirit and the Father, respectively. This has led to the hypothesis that these crosses might have been used by Manichaean communities in South India, indicating a historical presence distinct from early Christian groups.
The dating of these crosses adds another layer to the discussion. While some scholars date them to the 7th century, correlating with the decline of the Pahlavi script post the Sasanian Empire's fall in 651 AD, others suggest earlier origins, possibly as early as the 4th century. This timeline could support the presence of Manichaean communities, as Manichaeism was widespread during these periods.
It is important to note that the cross as a symbol predates Christianity and was used in various cultural and religious contexts, including ancient Mesopotamian and Persian traditions. The presence of cross-like symbols in pre-Christian Persian art and architecture suggests that the cross had diverse meanings across different cultures and religions.
In summary, while the Persian crosses in South India have been traditionally associated with early Persian Christianity, recent studies propose a possible Manichaean origin. The exact interpretation remains a subject of scholarly debate, highlighting the complex interplay of religious and cultural influences in the region's history.
The crosses identical to the so-called "Persian crosses" found in South India have not been discovered in Persia. These unique stone crosses, inscribed with Pahlavi script, are primarily located in Kerala, India, with notable examples at Kottayam, Kadamattom, and Muttuchira. The absence of similar artifacts in Persia has led scholars to explore alternative origins for these crosses.
One prevailing theory suggests a Manichaean connection. Manichaeism, a 3rd-century dualistic religion founded in Persia by the prophet Mani, incorporated various religious symbols, including the cross. The specific design elements of the South Indian crosses, such as the dove and lotus motifs, are not typically associated with Persian Christian artifacts but do appear in Manichaean art. This has led some researchers to propose that these crosses may have been created by Manichaean communities in South India, rather than by Persian Christians.
The unique characteristics of these crosses, combined with the lack of similar findings in Persia, continue to fuel scholarly debate regarding their true origin and the nature of early religious influences in South India.