By Chev. Prof George Menacherry –
There are some Indian scholars who are well versed in select aspects of Indian history, especially the royal stories, that constantly question the Indian sojourn of Apostle Thomas and harp on the lack of evidence for the same. These 4th century hymns of Ephraem can provide them some useful answers if they care to read them. If necessary, they can even read the original if they possess the requisite linguistic talents.
Ephraem, the Great Doctor of the Syrian Church, was a native of the city of Nisibis. He had lived there till 363 CE. When Nisibis was surrendered to Sapor, King of Persia, he retired to Edessa, which had become the frontier town of the empire. (4) As the relics of the Apostle Thomas had been treasured in this city from an early period, and as Ephraem had lived there for ten whole years till his death in the summer of 373, he knows what he is talking about in these hymns. His testimony to the Indian labours of the Apostle, especially venerated in the very city in which Ephraem resided, the city which became the general centre of Syrian literature, largely owing to his influence, is of great significance.
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In these hymns about the mission of Apostle Thomas in India, Ephraem talks about Apostle Thomas’ miracles and martyrdom in India, the life, creed and habits of Indians, the trade and products traded between India and the Middle East, and the events in the second and third centuries. «The Acts of Judas Thomas» are not the views of just one individual (the saint) but the firm belief of the whole Church of Edessa, about things that took place in the not-too-distant past, which still resides in the living memory of the whole people. We must not forget that many portions of Ephraem’s hymns became a part of the liturgy in many Syriac churches. One may compare this with the Kerala churches remembering the Synod of Diamper, which took place four centuries ago, in 1599, or the Oath of Koonan Cross of 1653. The translation of the relics from India to Edessa took place in 232 CE, hardly a century-and-a-half before Ephraem settled in the city.
«In order to seize the full weight and importance of the above evidence, it is most important for the reader to bear in mind that the facts relating to the Apostle in connection with his evangelisation of India are not attested only by Ephraem, but they carry with them the assent of the whole church of Edessa. Ephraem did put forth his personal views on the subject, as an ordinary writer would do, but he embodied in these hymns the local traditions and facts that were common knowledge among the people. Moreover, as these hymns became incorporated in the Liturgy of the Syrian Church and were sung in that church, first in Edessa, they have received the most emphatic support the Christian people can give to facts, the knowledge of which regards them in some special manner.” (5)
History of Apostolic times in the hymns of Ephraem
As Bishop A. E. Medlycott, one of the first two Vicars Apostolic of the Thomas Christians of Kerala (i.e. for Trichur, 1887 – 1896) remarks, “The passages given above from the four madrashas of Ephraem establish certain points as matters of history,” especially of the history of Apostolic and sub-Apostolic times. “This they do in spite of the limitations imposed by poetical language.”
In line 3 of the first hymn, the devil bewails his hard luck, “The Apostle I slew in India has overtaken me in Edessa.” This, beyond all arguments and confusion, establishes the historic reality that the Apostle was martyred in India, because India was well known to the inhabitants of the Middle East for many centuries on account of strong trade relations. In many early Western records, ‘India’ generally refers to South India or Tamilakam. (6) This line also tells us that the Apostle’s body was transferred to Edessa. These facts are underlined by the next two lines (4 and 5) where the devil bemoans, “There went I, and there was he: here and there to my grief I find him.” “The merchant brought the bones: nay, rather! they brought him. Lo, the mutual gain!” In the lamentations of the devil, which continue in the third strophe (lines 9 – 12), these ideas are emphatically reiterated. Ephraem shares the belief of the whole Edessan church that the Apostle’s power and influence were felt in both places, India and Edessa. The hymns help to resolve the geographical confusion found in authors like Tyrannius Rufinus or Rufinus of Aquileia (Rufinus Aquileiensis; 340/345 – 410) ably discussed by Placid Podipara. (7)
The following lines in Hymn 2 emphasise the same conclusions:
Thomas was a lamp placed in darkness to illuminate the earth filled with the smoke of false sacrifices. (Hymn 2, line 4)
It was to a land of dark people he was destined… to purify the tainted land (line 5).
His grateful dawn dispelled India’s painful darkness (line 6).
… flooded India’s dark night with light (line 7.).
… to espouse India to the One-Begotten: this he did by making the unkempt beautiful and radiant for the Bridegroom’s acceptance (line 8.).
… so he rescued her from heathenism, demons’ errors; the sunburnt he made fair (lines 10, 11).
The merchant… secured the great pearl… brought so great a treasure to (Edessa), (line 12) and Edessa thus became the blessed city by possessing the greatest pearl India could yield (lines 13,14).
The third hymn:
Thomas suddenly attains great honour, because his Bones are conveyed from India by a merchant.
Thomas works miracles in India and at Edessa; and his festival is kept everywhere. And in the fourth hymn:
Thomas is destined to baptize peoples perverse and steeped in darkness, and that in the land of India (lines 3 & 4).
Thomas, the Lord’s Apostle, has the singular power of designing an edifice on earth, and erecting it in heaven (line 9).
The rough Indians are converted by the deeds they have witnessed. Who, then, can possibly doubt the truth of his Relics? (lines 17, 18).
Photo caption: Pilgrim Joseph Kudiassery (with beard leads his parish team in prayer before the statue of St Thomas at the foothills of St Thomas mount
Chev. Prof. George Menachery is a professor, anthropologist, indologist, historian of Syro Malabar Church and history of Kerala. He is the editor of the St. Thomas Christian Encyclopedia of India and the Indian Church History Classics. Prof. Menachery is also the recipient of the ‘Order of Saint Gregory the Great’, known as the title of “Chevalier”.