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Mar Sabor and Mar Proth came along with Maruvan Sapir Iso were two Bishops who built and presided over a number of churches in the Kingdom of Travancore operating in accordance with Saint Thomas Christians. In 825 AD, the seaport of Quilon (''now known as Kollam'') was part of the Venad Kingdom. The then ruling monarch, Iyyanadikal Thiruvadikal, welcomed the monks on their arrival and showered them with special privileges and honors. Maruvan Sapir Iso built the Nilalkkal ashram near St. Thomas Church in Chayal, he died and buried in Chayal ashram. (now known as Kayalpatnam). Mar Sabor and Mar Proth moved to various villages and established churches including Kadamattom Church, Akapparambu, Niranam, Kadisha Church in Kollam, Kadisha Church in Kayamkulam and then finally to present Thevalakkara Marth Mariam Orthodox Church, where they died and were buried. ==History== mar Sabor and mar Proth came from the Mar Mattai monastery of Ninveh at the invitation of the King Kuleshakara of Quilon (now known as Kollam) as an ''Authority for the Doctrine of Trinity'' against the background of a Shivate Revival of Advaita Vedanta propounded by Adi Shankara. The start of the Malayalam era (ME), also referred to as Kollavarsham, is associated with Kollam.〔(Kerala government website )〕〔In the Travancore State Manual, Ch: XIII, pp. 49–50, by Sri T. K. Velu Pillai according to (keralainfoservice )〕〔Pillai, T. K. Velu, Travancore State Manual, p. 52.〕 The era was started by these East Syrian Saints who settled in ''Korukeni Kollam'', near to the present Kollam.〔'K Sivasankaran Nair, ''venadinte parinamam'' വെണാടിന്റെ പരിണാമം, DC books, pp. 28–29.〕 The start of the ME has been dated to 825 AD, when a great convention was held in Kollam at the behest of King Kulashekhara. Kollam was an important town in that period, and the Malayalam Era's alternative name of "Kollavarsham" is possibly as a result of the Tarisapalli Shasanangal, which references the gift of a plot of land to the Syrian Church near Quilon, along with several rights and privileges to the Syrian Christians led by Mar Sapir Iso. It also signified the independence of Malabar from the Cheraman Perumals.〔Pillai, T. K. Velu, Travancore State Manual, p. 244.〕 King Kulashekhara granted the copper plate grants in 849 AD to Mar Sapir Iso whom he invited to Kollam from Assyria (presently Iran and Iraq) and transferring to the Tarasa church ( "Tarasa" means true belivers.It ia an syriac orthodox word ) and Vaishnavite Nambuthiri community at Devalokakara (Thevalakara-(Tarsish)) in Quilon, lands near the city with hereditament of low caste.〔 It is also believed that in an audience with the Chera king, Mar Sabor volunteered to create a new sea port near Kollam in place of the king's request to renew the almost vanished inland sea ports of Tyndis (now known as Kadalundi) or Nelcynda. V. Nagam Aiya in his ''Travancore State Manual'' records that in 822 AD two Nestorian bishops Mar Sapor and Mar Peroz, settled in Quilon with their followers. Two years later the Malabar Era began (824 AD) and Quilon undoubtedly became the premier city of the Malabar region including Travancore and Cochin.〔Aiyya, V. V. Nagom, State Manual, p. 244.〕 T. K. Velupillai in his ''Travancore State Manual'' writes, "Gopinatha Rao who assigns the latter part of the 9th century as the period of the reign bases his conclusions on he assumption that Kollam era was started in the memory of the coming of Maruvan Abo Iso. Tradition says that st. thomas preached here (in Syria) only among Nampoothiri Communities who expected the Human Manifestation of the second in Trinity (Vaishnava) and in after times a party of monks from Syria landed in the neighbourhood of the modern town (Quilon) a place now engulfed in sea named Thevalakara." M. G. S. Narayanan in his paper on the Chera-Pandya conflict in the 8th–9th centuries, which led to the emergence of Venad or the Kingdom of Quilon writes, "It is not surprising that the Chera king who was contemplating the development of the new harbour town at Kurakeni Kollam welcomed the monks and permitted him to introduce Syrian liturgy in worship other than Sanskrit liturgy following the shivite revival. This was the period when the Cera-Pandya conflict was developing in the south. The foundation of Kollam in 825 A.D. must have coincided with this victory of Chera in the Vel province. Therefore it is easy to understand the anxiety of the Chera king to please Vaishanavites and allow the Assyrian Monks to settle at Kollam so that the harbour might grow quickly and compete effectively with Nillakal further south which had passed under the control of the Pandya. This incident reveals the practical wisdom of the rulers and throws light on the economic–political motivations of men who promoted ideas of religion and culture. The Syrian Christian Monks who took advantage of the situation were equally clever and resourceful. In the absence of materials for a detailed history, it is difficult to ascertain whether Mar Abo was a (priest)or missionary. Perhaps he was both at the same time and there was no inherent contradiction between the two roles." Narayanan also writes in ''Cultural Symbiosis in Kerala'' that "By the time of the Syrian christian Copper Plates of the 9th century the foreign Christians and the Christians of Kerala who were just Nmpoothiri Vaishnavites and Nairs had become part and parcel of the local village community.” This means that they did not remain as a separate group but rather they intermarried with the Hindus of Kerala, and accepted the local cultural idioms. “The deity of the Tarsa Church was referred to the tevar. An important offering to the tevar was the sacred oil lamp as in the case of contemporary Brahmanical temples, is an indication to the fact that their conception of religion was shaped by local culture.” 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mar Sabor and Mar Proth」の詳細全文を読む スポンサード リンク
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