Mar Anthrayose Bava, affectionately remembered as Kallada Valiyappoopan, was a saintly Syrian Orthodox Metropolitan originating from Tur Abdin, the ancient monastic heartland of the Syriac Orthodox Church.

Tur Abdin (Syriac: ܛܘܪ ܥܒܕܝܢ, meaning “Mountain of the Servants of God”) has historically served as a major center of Syriac Christian spirituality, monastic formation, and theological learning. The Syriac Christians of this region, known as Sūryāyē / Suryōyē, traditionally spoke Turoyo, a Central Neo-Aramaic dialect.

In A.D. 1678, Mar Anthrayose arrived in Malankara (Kerala) from Jerusalem, accompanied by his three brothers: Joseph, Ramban & Geevarghese.

Their mission was to strengthen the Syrian Christian communities of Malankara during a period of ecclesiastical uncertainty—by preaching the Gospel, supporting the faithful, ordaining clergy, and contributing to the building and consolidation of churches.

Upon arrival in Kerala, Mar Anthrayose and his brothers initially settled at Mulanthuruthy Church, which was a major spiritual and administrative center of the Malankara Church at the time.

• They resided there for several years.
• Tradition holds that Mar Anthrayose arrived with considerable material wealth but distributed it entirely among the poor.
• He embraced a life marked by poverty, fasting, prayer, humility, and charity.

His deep compassion and saintly conduct quickly earned him reverence among the faithful. Although Mulanthuruthy served as his base, Mar Anthrayose undertook extensive missionary journeys across Kerala.

Mar Anthrayose later travelled eastward to Vettikkal, which was then an important trade corridor between Kochi and Travancore.

• He discovered a small chapel there and acquired a modest parcel of land nearby.
• He resided in this area for an extended period, transforming Vettikkal into an important missionary center.

Vettikkal later gained historical prominence as the location of Vettikkal Dayara, where St. Gregorios of Parumala (Parumala Thirumeni) served as an Episcopa. It also became associated with ecclesiastical leaders from families linked to Mar Anthrayose, notably the Kattumangattu Bavas.

From Vettikkal, Mar Anthrayose undertook extensive missionary journeys throughout Central Kerala and Travancore, visiting and ministering in:

• Piravam
• Kuruppampady
• Manarcad (Vettikunnel)
• Puthencavu
• Kundara
• Prakkanam (a church traditionally attributed to him)
• Elanthoor (another church traditionally attributed to him)
• West Kallada, where he spent his final days

The White Horse Tradition occupies a distinctive place in the oral memory of Malankara Syriac Orthodox Christians. It reflects not merely a miracle narrative, but a symbolic account of missionary urgency, pastoral dedication, and spiritual authority.

According to long-standing church accounts:

• Mar Anthrayose travelled primarily at night, mounted on a white horse.

• He carried a wooden cross in his hand during these journeys.

• He was said to be miraculously transported across distant regions of Malankara in remarkably short spans of time.

• His movements were often described as swift, silent, and divinely guided.

The tradition emphasizes that he would appear unexpectedly in remote villages, offer prayers, celebrate the Holy Qurbana, settle disputes, strengthen struggling congregations, and then depart before dawn.

The tradition is materially remembered at Puthencavu, where a wooden horse is preserved within the church precincts. Oral accounts state that this artifact commemorates his nocturnal journeys.

Pilgrims and parishioners continue to narrate stories of:

• His sudden appearances in crisis situations

• Protection from illness or calamity

• Blessings associated with invoking his intercession

These narratives are especially recounted during his feast day observances on March 2.

The Kuruppampady Incident

A popular oral tradition recounts that Mar Anthrayose was once treated disrespectfully at a household in Kuruppampady. He was served jackfruit and given raw cotton to wipe his sticky hands, while the hosts mocked him. Deeply saddened, the Bava departed silently. Tradition holds that a hereditary illness later afflicted that household—regarded by the faithful as a solemn reminder of the spiritual consequences of dishonoring holy persons.

Ordination at Manarcad (Vettikunnel)

During his stay at Manarcad Church, Mar Anthrayose ordained a priest from the Vettikunnel family, a lineage that continues to remember this event with gratitude and reverence.

Puthencavu Chapel

Mar Anthrayose and his brothers assisted in the construction of a small chapel at Puthencavu, where his brother, the Ramban, later served faithfully.

Mar Anthrayose eventually settled at St. Mary’s Orthodox Syrian Church, West Kallada, a shrine believed to date back to the 9th century A.D. Its ancient spiritual heritage deeply attracted him.

• He spent his final days in prayer, humility, and silence.
• He entered his eternal rest on 2 March 1692 (Kumbham 18–19, Malayalam Calendar).

Entombment and Veneration

His mortal remains were entombed beneath the Madbaha (altar) of the church. Soon after his repose, numerous faithful reported blessings and miracles through his intercession. Today, Kallada Church is widely known as the Mar Anthrayose Pilgrim Church.

The annual feast of Mar Anthrayose Bava is celebrated on March 2 & 3 at:

• Kallada Church (principal pilgrimage center)
• Mulanthuruthy Church
• Puthencavu Church
• Vettikunnel (Manarcad) Church
• Kundara Church

Thousands of faithful gather annually to honor the saint who strengthened the Malankara Church during the 17th century.

The Ramban

After the repose of Mar Anthrayose:

• The Ramban continued missionary work and served the Puthencavu Chapel.
• He later entered his eternal rest at Chennithala and was entombed at Puthencavu Church, where he continues to be venerated.

Joseph

Joseph married into the Palasana family and settled at Sramikkal, near the western market of Mulanthuruthy.

He had two sons:

1. One married into the Kattumangattu family
2. The other into the Thanangattill (Thanangukadu) family

These families became the roots of numerous households across Mulanthuruthy and beyond and produced many priests, bishops, and spiritual leaders, including:

• The family of St. Gregorios of Parumala (Chathuruthil)
• Geevarghese Malpan, teacher and paternal uncle of St. Gregorios, entombed at Mulanthuruthy
• The Kattumangattu lineage, which produced:
  
  • Abraham Mor Koorilos I (Valiya Bava), founder of the Malabar Independent Syrian Church
  • Geevarghese Mar Koorilos II (Cheriya Bava), his brother and successor
    Both are entombed at Thozhiyur and Vettikkal respectively.
• Mor Baselios Joseph, the present Catholicos of the Malankara Syriac Orthodox Church, who belongs to the Sramikkal Pallathatta branch of this ancient lineage.

Geevarghese

Geevarghese married from the Peedikayil family and settled at Marvallil.

• Marvallil (meaning “Sacred House” in Syriac) was named and blessed by Mar Anthrayose Bava himself.
• The house is located near Chekalkadavu Bridge, Kallada, Kollam.
• The Marvallil family’s Syrian descendants spread across Kollam and Travancore and were honored by the Venad Kings, producing many priests and community leaders.

Mar Anthrayose Bava strengthened the Syrian Orthodox faith in Malankara by:

• Building and supporting churches (Prakkanam, Elanthoor, Puthencavu)
• Undertaking extensive missionary journeys across Kerala
• Ordaining clergy and nurturing the faithful
• Living a life of poverty, charity, and holiness
• Serving as a pillar of hope during ecclesiastical turmoil

His legacy endures through:

• Ancient family lineages connected to him
• Miracle traditions associated with his tomb
• Annual feasts celebrated across multiple parishes
• The continued veneration of Syriac Christians in Malankara and the global diaspora