Kerala however is not concordant with Dioniso, stating instead that Knai Thoma arrived before bishops Sapor and Proth. Francisco Dionisio's report is archived as Amario Jesuitico, cod. 28, ff.34-38, later published by Fr. Wicki SJ in the text Documenta Indica Vol XII Fr. Antonio Monserratte: In 1579, Fr. Antonio Monseratte, a missionary in Kerala wrote a report on the St. Thomas Christians. On the ethnic division of the Christians, Monseratte notes that some Christians claim descent from St. Thomas the Apostle while others descend from Mar Thoma the Syrian (Thomas of Cana): “My chief occupation has been with the Christians of Sierra, who commonly call themselve of St. Thomas. As regards the origin of these Christians, there are two opinions: one is that all are descended from the disciples of the Apostle St. Thomas: others say only from one Mar Thoma the Syrian. This word Mar is in Chaldean design of honour, and means the same as don and Saint in Spanish, and the Syrians use this word Mar in both meanings: for they call St. Thomas Mar Thoma and [they use it] for any honourable and noble person, Mar Jacob, Don Diego. Monseratte expresses his opinion that the Christians of Kerala not only descend from St. Thomas the Apostle and Knai Thoma but also Nairs who regularly converted to Christianity. On Knai Thoma's arrival, Monserratte expresses that the merchant had found the St. Thomas Christians in India who were in a deprecated position. Monseratte states that Knai Thoma made his seat in Kodgunallur and had two wives, one free and the other a slave woman. Furthermore, Monseratte notes that Christians of India adopted the Syrian tradition because of Knai Thoma and expresses the importance they give to him: "...Hence it happened that these Christians took the rite and customs of the Syrian Church, because this Quinai Thoma procured that Bishops might come from his country, for whom these peo¬ple have great respect for three reasons: 1. Because in them they recognize the nation and caste of their ancestor; 2. Because they have heard that Christ our Lord spoke Syrian as it was spoken in Jerusalem after the captivity of Babylon; and 3. Because most the Bishops and Priests (whom they call caxija in Syriac) come from these parts through Jerusalem." Monseratte's report is archived as ARSI, Goa 12 II, ff. 521-524, later published by Fr. Joseph Wicki in the