Greater Armenia in the Middle East. The Portuguese labeled these bishops as citizens of Armenia in their own writings as well. Dr. Jacob Kollaparambil notes that because the Portuguese associated the East Syriac bishops in Kerala with Armenia, out of their own ignorance they likely extended this same nationality to Knai Thoma as well. Thoma the "Bishop” In the native traditions of Kerala as well as the early 16/17th century recordings during the Portuguese era, Thomas of Cana is always noted as a merchant. Lebanese scholar J.S. Assemani argued that Thomas of Cana was a 9th-century bishop, published in his text “Bibliotecha Orientalis” (1719-1728). In an attempt to trace Thomas’ origins, Assemani labeled Thomas of Cana as Bishop Thomas of Hadud, a 9th-century Nestorian bishop. Historian Dr. Jacob Kollaparambil calls Assemani's assertion a “counterfeit” creation not in line with earlier source work and native tradition. History Medieval Era The native tradition places Thomas’ arrival in 345 A.D.; Reports by colonial officials give varying dates from 345 to 811 A.D. Thomas is said to have been a Syrian merchant, distinct from Thomas the Apostle, who preceded him in evangelizing in India. According to the traditions, Thomas of Cana led a group of 72 families, as well as clergymen, to the port city of Kodungallur in the Malabar coast. There they met and supplemented the Saint Thomas Christians, who had been evangelized by Thomas the Apostle in the 1st century. Thomas was granted a copper-plate grant by the Chera Dynasty which gave his party and all native Christians socio-economic privileges. The Thomas of Cana copper plates are noted to have existed in Kerala until the 17th century, after which point they were lost. The Kollam Syrian plates of the 9th century historically mentioned a brief of the arrival of Knai Thoma. This is believed to have been a notation of the previous rights given to the Kerala Syrian Christians. Scholars state the arrival of Thomas of Cana reflects a historical migration of East Syriac Christians to India. This may have been the era in which the region's relationship with the Church of the East developed. Stephen Neill suggests that East Syriac Christians may have come to India specifically because there was already an established Christian community, to whom they imparted East Syriac traditions. Historian Dr. Benedict Vadakkekara notes that the arrival of Thoma and the Knanaya community was not only a turning