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Excel 2021
The Secret to Mastering Excel in Less Than 30 Minutes
a Day
By
HECTOR NICHOLS

© Copyright 2021 by HECTOR NICHOLS All rights reserved.
This document is geared towards providing exact and reliable information in
regards to the chapter and issue covered. The publication is sold with the idea
that the publisher is not required to render accounting, officially permitted, or
otherwise, qualified services. If advice is necessary, legal or professional, a
practiced individual in the profession should be ordered.
- From a Declaration of Principles which was accepted and approved equally
by a Committee of the American Bar Association and a Committee of
Publishers and Associations.
In no way is it legal to reproduce, duplicate, or transmit any part of this
document in either electronic means or in printed format. Recording of this
publication is strictly prohibited and any storage of this document is not
allowed unless with written permission from the publisher. All rights
reserved.
The information provided herein is stated to be truthful and consistent, in that
any liability, in terms of inattention or otherwise, by any usage or abuse of
any policies, processes, or directions contained within is the solitary and utter
responsibility of the recipient reader. Under no circumstances will any legal
responsibility or blame be held against the publisher for any reparation,
damages, or monetary loss due to the information herein, either directly or
indirectly.
Respective authors own all copyrights not held by the publisher.
The information herein is offered for informational purposes solely, and is
universal as so. The presentation of the information is without contract or any
type of guarantee assurance.
The trademarks that are used are without any consent, and the publication of
the trademark is without permission or backing by the trademark owner. All
trademarks and brands within this book are for clarifying purposes only and
are the owned by the owners themselves, not affiliated with this document.

Contents
Introduction
Chapter 1: Starting Excel
1.1 Vital Terms to Understand
1.2 Excel 2021 Customization
1.3 Exercising Your Alternatives
1.4 Customizing Your Copy Microsoft Office Box
1.5 Start-Up Options
Chapter 2: Building Worksheets
2.1 Designers Spreadsheets
2.2 Downloading a Template
2.3 Making a Workbook from the Ground Up
2.4 Data Entries in Excel Tables
2.5 Data Entry 101
2.6 Saving You Excel File
2.7 Document Recovery in Excel 2021
Chapter 3: Formatting Worksheets
3.1 Using the Ribbon to Format Tables
3.2 Using the Ribbon to Format Cells
3.3 Using the Mini-Toolbar to Edit Cell Ranges
3.4 Renting the Format Painter
3.5 Conditional Formatting (CF)
Chapter 4: Managing Worksheets
4.1 Worksheet Reorganization
4.2 Workbook Reorganization
4.3 Managing Multiple Workbooks
Chapter 5: Printing a Worksheet
5.1 Using the Excel 2021 Backstage View to print
5.2 Quick Printing the Worksheet
5.3 Working with the Page Setup Options
5.4 Getting Rid of Page Break Issues
5.5 Printing the Formulas in your Report
Chapter 6: Creating Basic Formulas

6.1 101 Formulas
6.2 Incorporating Linking Formulas
6.3 Controlling Formula Recalculation
6.4 Circular References
Conclusion

Introduction
Microsoft Excel has gained the attention of a significant number of customers
in the commercial, educational, and mainly corporate sectors since its
inception in 1985. Excel is a useful, practical, and user-friendly spreadsheet
program that can be used for both basic and sophisticated computations and
analysis and predictive modeling.
Excel spreadsheets may be used in any manner for computations and
construct and update tables, generate user-friendly interfaces, and design
bespoke programs and capabilities using Visual Basic for Windows, as stated
in the program (VBA).
This book focuses on best practices for Excel users who want to "brush up"
on the fundamentals. The procedures presented in this book (unless otherwise
stated) adapt to Excel older versions like 2007, 2010, and 365 and are based
on the author's extensive experience as a registered Microsoft Office Excel®
Expert who has taught at small and big, multinational enterprises.

Chapter 1: Starting Excel
When you run Microsoft Excel 2021, you'll note fewer changes than in prior
Excel versions. The ribbon on the left side of the screen features the icons
Home, New, and Open an Account, Feedback, and Options. This feature is
accessible on the right side of the screen and provides Excel lessons for
novices. Home, which is automatically configured, enables you to create
Blank Workbook (Welcome to Formula Tutorial, Excel, Get more out of
PivotTables, PivotTable Tutorial).
Templates are pre-made tables with specialized information, such as the
lessons described above and functional tables (Gantt charts, calendars,
invoices, and so on) that may be discovered by selecting some more
templates. Excel will then shift to New and show all available templates,
which you may search for (using the top-right search box) or choose from
based on a genre, such as Charts and Budgets, Personal, Business, Financial
Management, Trackers, Lists, and Planners.
To make a new worksheet (or spreadsheet), go to Empty Workbook, located
in either Home or New.
Return to your original location. There's also a selection of workbook files
organized into three categories: pinned, recent, and shared with me. The most
recently launched files are shown under Recent. Pinned displays the "pinned"
workbooks that you want to have at all times. To pin a file, hover your mouse
over the symbol that appears to the right of each item in the Current edition.
As the name says, Shared with Me offers a list of workbooks communicated
with you (e.g., your boss has sent you a sheet for editing).
Accounts save info on any users who have signed into Excel (365), as well as
the Office version they're using and any updates they've made. You'll also
discover news, licensing management and more here, as well as the ability to
make graphic modifications to a full program.
The Open button on the left lets you access files stored on your system, on
the cloud, or anywhere else (e.g., SharePoint).
Change Excel configurations (e.g., editor name, Excel language and nature,
framework, affecting how Excel works) and install extra applications are

among the options (like Solver, an application useful for calculating the
output of data as per your specified needs).
You may email Microsoft comments on Excel using the Feedback feature.

1.1 Vital Terms to Understand
Rather than using the word document, Microsoft Excel says the word
workbook. This is the file that Microsoft Excel generates.
Pages are present in every workbook, just as they are in a college workbook
(though they are referred to as "sheets" in Excel). As the name suggests, a
sheet is likely a massive spreadsheet split into cells (with 16,384 rows and
1,048,576 columns). Like Microsoft Word, various numbers, text strings, or
equations can be joined in the cells and organized data.
Straightforward equations like =A2*3 multiply the contents of Cell A2 by 3,
while more complicated formulas like =SUM (A3:A7) add the values of Cells
A3 to A7 together. Functions are more complicated formulas.
The sheets may include a chart as a graphic representation of information or a
PivotTable to help you summaries, analyze, and filter data fast and
effectively.
Working with Microsoft Excel follows the same concepts as working with
Microsoft Word. A tab ribbon is included in every Microsoft Office program
(Home, Page Layout, Insert, Data, Formulas, View Review, and Help). In

Another Random Scribd Document
with Unrelated Content

Mar Dionysius.
The Syrians were rather distressed, because they thought that the
consecration of their Metropolitan by Mar Philixenos was insufficient. They
therefore memorialised the Patriarch of Antioch. There grew up also a party

hostile to the Metropolitan, and they sent to Antioch a Syrian Christian
named Mathew. His arrival at Antioch was most opportune. The Patriarch
was looking out for a proper man. Mathew was therefore welcomed, and
treated very kindly. He was consecrated as Metropolitan by the Patriarch
himself in 1842, and sent out with the necessary credentials. He arrived in
1843 as Metropolitan of Malankara under the title of Mathew Anastatius,
and advanced his claims to the headship of the Church, but Mar Dionysius
resisted him, and sent an appeal to the Patriarch of Antioch, in which he
denounced Mathew as one who had enlisted his sympathies with the
Protestant missionaries. Upon this, the Patriarch sent out one Cyril with
power to expel Mathew, and, with the connivance of Mar Dionysius, Cyril
cut the gordian knot by appointing himself as Metropolitan of Malabar.
Disputes arising, a committee was appointed to examine the claims of
Athanasius and Cyril. The credentials of Cyril were proved to be forged,
whereupon Athanasius was duly installed in his office in 1862, and Cyril
fled the country. Cyril having failed, the Patriarch sent another Bishop
named Stephanos, who contributed his mite towards widening the breach,
and, on the British Resident having ordered the Bishop to quit the country,
an appeal was preferred to the Court of Directors, who insisted on a policy
of non-interference. This bestirred Mar Cyril, who reappeared on the scene,
and fanned the flame of discord. Being ordered to leave Mar Athanasius
unmolested, he and his friends sent one Joseph to Antioch, who returned
with fresh credentials in 1866, assumed the title of Dionysius V, claimed the
office of Metropolitan, and applied to the Travancore Government for
assistance. Adopting a policy of non-interference, the darbar referred him to
the Law Courts, in case he could not come to terms with Mar Athanasius.
The Patriarch of Antioch himself visited Cochin and Travancore in 1874,
and presided over a Synod which met at Mulanthurutha in the Cochin State.
Resolutions affirming the supremacy of Antioch, recognising Mar
Dionysius as the accredited Metropolitan of Malabar, and condemning
Mathew Athanasius as a schismatic, were passed by the members of the
assembly, and the Patriarch returned to Mardin in 1876. This, however, did
not mend matters, and the two parties launched themselves into a protracted
law suit in 1879, which ended in favour of Mar Dionysius in 1889. Mar
Athanasius, who had taken up an independent position, died in 1875, and
his cousin, whom he had consecrated, succeeded as Metropolitan under the

title of Mar Thomas Anastatius. He died in 1893, and Titus Mar Thoma,
consecrated likewise by his predecessor, presides over the Reformed Party
of Jacobite Syrians, who prefer to be called St. Thomas’ Syrians. We have
thus traced the history of the Jacobite Syrians from 1653, and shown how
they separated themselves into two parties, now represented by the Jacobite
Syrians under Mar Dionysius, owing allegiance to the Patriarch of Antioch,
and the Reformed Syrians or St. Thomas’ Syrians owning Titus Mar Thoma
as their supreme spiritual head. Thus, while the Jacobite Syrians have
accepted and acknowledged the ecclesiastical supremacy of the Patriarch of
Antioch, the St. Thomas’ Syrians, maintaining that the Jacobite creed was
introduced into Malabar only in the seventeenth century after a section of
the church had shaken off the Roman supremacy, uphold the ecclesiastical
autonomy of the church, whereby the supreme control of the spiritual and
temporal affairs of the church is declared to be in the hands of the
Metropolitan of Malabar. The St. Thomas’ Syrians hold that the
consecration of a Bishop by, or with the sanction of the Patriarch of
Babylon, Alexandria or Antioch, gives no more validity or sanctity to that
office than consecration by the Metropolitan of Malabar, the supreme head
of the church in Malabar, inasmuch as this church is as ancient and
apostolic as any other, being founded by the apostle St. Thomas; while the
Jacobites hold that the consecration of a Bishop is not valid, unless it be
done with the sanction of their Patriarch. The St. Thomas’ Syrians have,
however, no objection to receiving consecration from the head of any other
episcopal apostolic church, but they consider that such consecrations do not
in any way subject their church to the supremacy of that prelate or church.
Both the Latins and the Romo-Syrians use the liturgy of the Church of
Rome, the former using the Latin, and the latter the Syriac language. It is
believed by some that the Christians of St. Thomas formerly used the
liturgy of St. Adæus, East Syrian, Edessa, but that it was almost completely
assimilated to the Roman liturgy by Portuguese Jesuits at the Synod of
Diamper in 1599. The Chaldæan Syrians also use the Roman liturgy, with
the following points of difference in practice, communicated to me by their
present ecclesiastical head:—(1) They perform marriage ceremonies on
Sundays, instead of week days as the Romo-Syrians do. (2) While reading
the Gospel, their priests turn to the congregation, whereas the Romo-Syrian

priests turn to the altar. (3) Their priests bless the congregation in the
middle of the mass, a practice not in vogue among the Romo-Syrians. (4)
They use two kinds of consecrated oil in baptism, which does away with the
necessity of confirmation. The Romo-Syrians, on the other hand, use only
one kind of oil, and hence they have to be subsequently confirmed by one
of their Bishops.
The liturgy used by the Jacobite Syrians and the St. Thomas’ Syrians is the
same, viz., that of St. James. The St. Thomas’ Syrians have, however, made
some changes by deleting certain passages from it. [A recent writer
observes that “a service which I attended at the quaint old Syrian church at
Kōttayam, which glories in the possession of one of the three ancient stone
crosses in India, closely resembled, as far as my memory serves me, one
which I attended many years ago at Antioch, except that the non-
sacramental portions of the mass were read in Malayālam instead of in
Arabic, the sacramental words alone being in both cases spoken in the
ancient Syriac tongue.] In regard to doctrine and practice, the following
points may be noted:—(1) While the Jacobite Syrians look upon the Holy
Bible as the main authority in matters of doctrine, practice, and ritual, they
do not allow the Bible to be interpreted except with the help of the
traditions of the church, the writings of the early Fathers, and the decrees of
the Holy Synods of the undivided Christian period; but the St. Thomas’
Syrians believe that the Holy Bible is unique and supreme in such matters.
(2) While the Jacobites have faith in the efficacy and necessity of prayers,
charities, etc., for the benefit of departed souls, of the invocation of the
Virgin Mary and the Saints in divine worship, of pilgrimages, and of
confessing sins to, and obtaining absolution from priests, the St. Thomas’
Syrians regard these and similar practices as unscriptural, tending not to the
edification of believers, but to the drawing away of the minds of believers
from the vital and real spiritual truths of the Christian Revelation. (3) While
the Jacobites administer the Lord’s Supper to the laity and the non-
celebrating clergy in the form of consecrated bread dipped in consecrated
wine, and regard it a sin to administer the elements separately after having
united them in token of Christ’s resurrection, the St. Thomas’ Syrians admit
the laity to both the elements after the act of uniting them. (4) While the
Jacobite Syrians allow marriage ceremonies on Sundays, on the plea that,

being of the nature of a sacrament, they ought to be celebrated on Sundays,
and that Christ himself had taken part in a marriage festival on the Sabbath
day, the St. Thomas’ Syrians prohibit such celebrations on Sundays as
unscriptural, the Sabbath being set apart for rest and religious exercises. (5)
While the Jacobites believe that the mass is as much a memorial of Christ’s
oblation on the cross as it is an unbloody sacrifice offered for the remission
of the sins of the living and of the faithful dead, the St. Thomas’ Syrians
observe it as a commemoration of Christ’s sacrifice on the cross. (6) The
Jacobites venerate the cross and the relics of Saints, while the St. Thomas’
Syrians regard the practice as idolatry. (7) The Jacobites perform mass for
the dead, while the St. Thomas’ Syrians regard it as unscriptural. (8) With
the Jacobites, remarriage, marriage of widows, and marriage after
admission to full priesthood, reduce a priest to the status of a layman, and
one united in any such marriage is not permitted to perform priestly
functions, whereas priests of the St. Thomas’ Syrian party are allowed to
contract such marriages without forfeiture of their priestly rights. (9) The
Jacobite Syrians believe in the efficacy of infant baptism, and acknowledge
baptismal regeneration, while the St. Thomas’ Syrians, who also baptise
infants, deny the doctrine of regeneration in baptism, and regard the
ceremony as a mere external sign of admission to church communion. (10)
The Jacobites observe special fasts, and abstain from certain articles of food
during such fasts, while the St. Thomas’ Syrians regard the practice as
superstitious.
The Jacobite Syrian priests are not paid any fixed salary, but are supported
by voluntary contributions in the shape of fees for baptism, marriages,
funerals, etc. The Romo-Syrian and Latin priests are paid fixed salaries,
besides the above perquisites. The Syrian priests are called Kathanars, while
the Latin priests go by the name of Pādres. For the Jacobite Syrians, the
morone or holy oil required for baptism, consecration of churches,
ordination of priests, etc., has to be obtained from Antioch. The churches
under Rome get it from Rome. Unlike the Catholic clergy, the Jacobite
clergy, except their Metropolitan and the Rambans, are allowed to marry.
The generality of Syrians of the present day trace their descent from the
higher orders of the Hindu society, and the observance by many of them of

certain customs prevalent more or less among high-caste Hindus bears out
this fact. It is no doubt very curious that, in spite of their having been
Christians for centuries together, they still retain the traditions of their
Hindu forefathers. It may sound very strange, but it is none the less true,
that caste prejudices which influence their Hindu brethren in all social and
domestic relations obtain to some extent among some sections of the Syrian
Christians, but, with the spread of a better knowledge of the teachings of
Christ, the progress of English education, and contact with European
Christians, caste observances are gradually dying out. The following relics
of old customs may, however, be noted:—
(1) Some Christians make offerings to Hindu temples with as much
reverence as they do in their own churches.
Some non-Brāhman Hindus likewise make offerings to Christian churches.
(2) Some sections of Syrians have faith in horoscopes, and get them cast for
new-born babies, just as Hindus do.
(3) On the wedding day, the bridegroom ties round the neck of the bride a
tāli (small ornament made of gold). This custom is prevalent among all
classes of Native Christians. On the death of their husbands, some even
remove the tāli to indicate widowhood, as is the custom among the
Brāhmans.
(4) When a person dies, his or her children, if any, and near relatives,
observe pula (death pollution) for a period ranging from ten to fifteen days.
The observance imposes abstinence from animal food. The pula ends with a
religious ceremony in the church, with feasting friends and relatives in the
house, and feeding the poor, according to one’s means. Srādha, or
anniversary ceremony for the soul of the dead, is performed with services in
the church and feasts in the house.
(5) In rural parts especially, the Ōnam festival of the Malayāli Hindus is
celebrated with great éclat, with feasting, making presents of cloths to
children and relatives, out-door and in-door games, etc.

(6) Vishu, or new-year’s day, is likewise a gala day, when presents of small
coins are made to children, relatives, and the poor.
(7) The ceremony of first feeding a child with rice (annaprāsanam or
chōrūnu of the Hindus) is celebrated generally in the sixth month after birth.
Parents often make vows to have the ceremony done in a particular church,
as Hindu parents take their children to particular temples in fulfilment of
special vows.
(8) The Syrians do not admit within their premises low-castes, e.g.,
Pulayans, Paraiyans, etc., even after the conversion of the latter to
Christianity. They enforce even distance pollution, though not quite to the
same extent as Malayāli Hindus do. Iluvans are allowed admission to their
houses, but are not allowed to cook their meals. In some parts, they are not
even allowed to enter the houses of Syrians.
There are no intermarriages between Syrians of the various denominations
and Latin Catholics. Under very exceptional circumstances, a Romo-Syrian
contracts a marriage with one of Latin rite, and vice versâ, but this entails
many difficulties and disabilities on the issues. Among the Latins
themselves, there are, again, no intermarriages between the communities of
the seven hundred, the five hundred, and the three hundred. The difference
of cult and creed has led to the prohibition of marriages between the Romo-
Syrians and Jacobite Syrians. The Jacobite Syrians properly so called, St.
Thomas’ Syrians, and the Syro-Protestants do, however, intermarry. The
Southerners and Northerners do not intermarry; any conjugal ties effected
between them subject the former to some kind of social excommunication.
This exclusiveness, as we have already said, is claimed on the score of their
descent from the early colonists from Syria. The Syrians in general, and the
Jacobite Syrians in particular, are greater stricklers to customs than other
classes of Native Christians.
We have already referred to the privileges granted to the Syrians by the
Hindu kings in early times. They not only occupied a very high position in
the social scale, but also enjoyed at different times the rare distinction of
forming a section of the body-guard of the king and the militia of the

country. Education has of late made great progress among them. The public
service has now been thrown open to them, so that those who have had the
benefit of higher education now hold some of the important posts in the
State. In enterprises of all kinds, they are considerably ahead of their Hindu
and Musalman brethren, so that we see them take very kindly to commerce,
manufacture, agriculture, etc.; in fact, in every walk of life, they are making
their mark by their industry and enterprise.82
The following additional information is contained in the Gazetteer of
Malabar. “The men are to be distinguished by the small cross worn round
the neck, and the women by their tāli, which has 21 beads on it, set in the
form of a cross. Their churches are ugly rectangular buildings with flat or
arched wooden roofs and whitewashed facades. They have no spire, but the
chancel, which is at the east end, is usually somewhat higher than the nave.
Between the chancel and the body of the church is a curtain, which is drawn
while the priest consecrates the elements at the mass. Right and left of the
chancel are two rooms, the vestry and the sacristy. At the west end is a
gallery, in which the unmarried priests sometimes live. Most churches
contain three altars, one in the chancel, and the other two at its western ends
on each side. There are no images in Jacobite or Reformed churches, but
there are sometimes pictures. Crucifixes are placed on the altars, and in
other parts of the churches. The clergy and men of influence are buried in
the nave just outside the chancel. The Syrian Bishops are called Metrāns.
They are celibates, and live on the contributions of their churches. They
wear purple robes and black silk cowls figured with golden crosses, a big
gold cross round the neck, and a ring on the fourth finger of the right hand.
Bishops are nominated by their predecessors from the body of Rambans,
who are men selected by priests and elders in advance to fill the Episcopate.
Metrāns are buried in their robes in a sitting posture. Their priests are called
Cattanars. They should strictly pass through the seven offices of ostiary,
reader, exorcist, acolyte, sub-deacon and deacon before becoming priests;
but the first three offices practically no longer exist. The priestly office is
often hereditary, descending by the marumakkattāyam system (inheritance
in the female line). Jacobite and St. Thomas’ Syrian priests are paid by
contributions from their parishioners, fees at weddings, and the like. Their
ordinary dress consists of white trousers, and a kind of long white shirt with

short sleeves and a flap hanging down behind, supposed to be in the form of
a cross. Over this the Jacobites now wear a black coat. Priests are allowed
to marry, except in the Romo-Syrian community; but, among the Jacobites,
a priest may not marry after he has once been ordained, nor may he re-
marry or marry a widow. Malpans, or teachers, are the heads of the religious
colleges, where priests are trained. Jacobites also now shave clean, while
other Syrian priests wear the tonsure. Every church has not more than four
Kaikkars or churchwardens, who are elected from the body of parishioners.
They are the trustees of the church property, and, with the priest, constitute
a disciplinary body, which exercises considerable powers in religious and
social matters over the members of the congregation. The Romo-Syrians
follow the doctrines and ritual of the Roman Catholics, but they use a
Syriac version83 of the Latin liturgy. Jacobites and St. Thomas’ Christians
use the Syriac liturgy of St. James. Few even of the priests understand
Syriac, and, in the Reformed Syrian churches, a Malayālam translation of
the Syriac liturgy has now been generally adopted. The Jacobites say
masses for the dead, but do not believe in purgatory; they invoke the Virgin
Mary, venerate the cross and relics of saints; they recognise only three
sacraments, baptism, marriage (which they always celebrate on Sundays)
and the mass; they prescribe auricular confession before mass, and at the
mass administer the bread dipped in the wine; they recite the Eastern form
of the Nicene Creed, and discourage laymen from studying the Bible. The
Reformed Syrians differ from them in most of these points. The Jacobites
observe the ordinary festivals of the church; the day of the patron saint of
each church is celebrated with special pomp, and on the offerings made on
that day the priests largely depend for their income. They keep Lent, which
they call the fifty days’ fast, strictly from the Sunday before Ash
Wednesday, abjuring all meat, fish, ghee, and toddy; and on Maundy
Thursday they eat a special kind of unsweetened cake marked with a cross,
in the centre of which the karnavan of the family should drive a nail, and
drink a kanji of rice and cocoanut-milk (the meal is said to symbolize the
Passover and the Last Supper, and the nail is supposed to be driven into the
eye of Judas Iscariot).

Syrian Christian bride.
“Amongst the Syrian Christians, as amongst the Māppillas, there are many
survivals of Hindu customs and superstitions, and caste prejudices have by
no means disappeared amongst the various sections of the community.

Southerners and Northerners will not intermarry, and families who trace
their descent from Brāhmans and Nāyars will, in many cases, not admit
lower classes to their houses, much less allow them to cook for them or
touch them. Most of the Syrians observe the Ōnam and Vishnu festivals; the
astrologer is frequently consulted to cast horoscopes and tell omens; while
it is a common custom for persons suffering from diseases to seek a cure by
buying silver or tin images of the diseased limb, which their priest has
blessed. Similar survivals are to be noticed in their social ceremonies. A
Pulikudi ceremony, similar to that of the Hindus, was commonly performed
till recently, though it has now fallen into disuse. Immediately on the birth
of a child, three drops of honey in which gold has been rubbed are poured
into its mouth by its father, and the mother is considered to be under
pollution till the tenth day. Baptism takes place on the fourteenth day
amongst the Southern Jacobites, and amongst other divisions on the fifty-
sixth day. A rice-giving ceremony similar to the Hindu Chōrunnu is still
sometimes performed in the fifth or sixth month, when the child is
presented by the mother with a gold cross, if a boy, or a small gold coin or
talūvam if a girl, to be worn round the neck.
“Among the Jacobites early marriage was the rule until comparatively
recently, boys being married at ten or twelve years of age, and girls at six or
seven. Now the more usual age for marriage is sixteen in the case of boys,
and twelve in the case of girls. Weddings take place on Sundays, and,
amongst the Northerners, may be celebrated in either the bride’s or the
bridegroom’s parish church. On the two Sundays before the wedding, the
banns have to be called in the two churches, and the marriage agreements
concluded in the presence of the parish priests (Ottu kalyānam). The dowry,
which is an essential feature of Syrian weddings, is usually paid on the
Sunday before the wedding. It should consist of an odd number of rupees,
and should be tied up in a cloth. On the Thursday before the wedding day,
the house is decorated with rice flour, and on the Saturday the marriage
pandal (booth), is built. The first ceremonial takes place on Saturday night
when bride and bridegroom both bathe, and the latter is shaved. Next
morning both bride and bridegroom attend the ordinary mass, the
bridegroom being careful to enter the church before the bride. Now-a-days
both are often dressed more or less in European fashion, and it is essential

that the bride should wear as many jewels as she has got, or can borrow for
the occasion. Before leaving his house, the bridegroom is blessed by his
guru to whom he gives a present (dakshina) of clothes and money. He is
accompanied by a bestman, usually his sister’s husband, who brings the tāli.
After mass, a tithe (pathuvaram) of the bride’s dowry is paid to the church
as the marriage fee, a further fee to the priest (kaikasturi), and a fee called
kaimuttupanam for the bishop. The marriage service is then read, and, at its
conclusion, the bridegroom ties the tāli round the bride’s neck with threads
taken from her veil, making a special kind of knot, while the priest holds
the tāli in front. The priest and the bridegroom then put a veil (mantravadi)
over the bride’s head. The tāli should not be removed so long as the girl is
married, and should be buried with her. The veil should also be kept for her
funeral. The bridal party returns home in state, special umbrellas being held
over the bride and bridegroom. At the gate they are met by the bride’s sister
carrying a lighted lamp, and she washes the bridegroom’s feet. The married
couple then go to the pandal, where they are ceremonially fed with sweets
and plantains by the priest and by representatives of their two families, to
the accompaniment of the women’s kurava (cry), and in the presence of the
guests, who are seated in order of precedence, the chief persons having
seats of honour covered with black rugs and white cloths (vellayum
karimbadavum), traditionally a regal honour. The bride and bridegroom are
then led into the house by the bestman and bride’s uncle, the bride being
careful to enter it right foot first; and the guests are feasted in order of rank.
It is a peculiar custom of the Syrian Christians at these feasts to double up
the ends of the plantain leaves which serve them as plates, and is supposed
to be symbolical of the royal privilege of eating off a double plate. Until the
following Wednesday, the bestman sleeps with the bridegroom in the bridal
chamber, the bride occupying another room. On Wednesday evening comes
the ceremony called nālām kuli, or fourth day bath. The bridegroom and the
bestman, who are in the bridal chamber, lock the door; the bride’s mother
knocks and begs the bridegroom to come out, which he at last does after she
has sung a song (vathilturapattu) celebrating the attractions and virtues of
the bride. The bridegroom and bride then bathe, dress in new clothes, and
go to the pandal, where they perform paradakshinams round a lighted lamp,
and the bridegroom gives cloths to the bride’s uncle, mother, and grand-
parents. The married couple are then escorted to the bridal chamber, which

has in the interval been cleaned and prepared for them. The next morning
they have to go to the bridegroom’s or bride’s house as the case may be, and
there eat together and go through a ceremonial similar to that which they
performed on the wedding day in the other house. This concludes the
marriage ceremonies, but on Sunday the bridegroom and bride should
attend mass together in the bride’s parish church if they were married in the
bridegroom’s, and vice versâ. Amongst the Southern Jacobites, the
ceremonies are very similar, but the dowry is not paid till the marriage day,
or till the girl’s first confinement. Half the pathuvaram is paid to the priest
instead of a kaikasturi, and the bridegroom puts a ring on the bride’s finger
during the marriage service. After the church service, the couple go to the
bridegroom’s house, where they are fed ceremonially by the bride’s mother,
and the subsequent feast is at the expense of the bride’s people. On Monday
morning, the bridegroom is ceremonially fed by the bride’s mother in the
bridal chamber (manavālan chōru), and in the evening there is a ceremony
called manavālan tazhukkal, in which the bride and bridegroom are
embraced in turn by their respective parents and relations, after which there
is a feast with singing of hymns. Before the couple leave for the bride’s
house on Thursday, there is a big feast, called kudivirunnu, given by the
bridegroom to the bride’s people, followed by a ceremony called vilakku
toduga, in which men and women sing hymns and dance round a lighted
lamp, which they touch at intervals. Amongst the Romo-Syrians and the
Reformed sect, the marriage ceremonies have less trace of Hindu ritual;
they do not celebrate weddings on Sundays, and have no nālām kuli
ceremony, but a tāli is usually tied in addition to the giving of a ring.
“At funerals (except amongst the Reformed sect) it is usual for each of the
dead man’s connections to bring a cloth to serve as a shroud. Before the
body is lowered into the grave, holy oil is poured into the eyes, nostrils and
ears. The mourners are under pollution, and fast till the day of the second
funeral or pula kuli (purification), and till then masses should be said daily
for the dead. The pula kuli is celebrated usually on the 11th day, but may be
deferred till the 15th, 17th or 21st, or sometimes to the 41st. The mourners
are incensed, while hymns are sung and prayers offered. Each then gives a
contribution of money to the priest, and receives in return a pinch of
cummin. A feast is then given to the neighbours and the poor. On the 40th

day there is another feast, at which meat is eaten by the mourners for the
first time. A requiem mass should be said each month on the day of death
for twelve months, and on the first anniversary the mourning concludes
with a feast.”
To the foregoing account of the Syrian Christians, a few stray notes may be
added.
It is recorded by Sir M. E. Grant Duff, formerly Governor of Madras,84 that
“the interesting body known as the Syrian Christians or Christians of St.
Thomas is divided into several groups much opposed to each other. In an
excellent address presented to me they said that this was the occasion
which, for the first time after ages of separation, witnessed the spectacle of
all the different sects of their community, following divergent articles of
faith, sinking for once their religious differences to do honour to their
friend.”
Some years ago, the wife of a District Judge of Calicut asked the pupils of a
school how long they had been Christians. “We were,” came the crushing
reply, “Christians when you English were worshipping Druids, and stained
with woad.” More recently, the master at a college in Madras called on all
Native Christians in his class to stand up. Noticing that one boy remained
seated, he called on him for an explanation, when the youth explained that
he was a Syrian Christian, and not a Native Christian.
It is noted by the Rev. W. J. Richards that “at the very time that our King
John was pulling out Jews’ teeth to make them surrender their treasures,
Hindu princes were protecting Jewish and Christian subjects, whose
ancestors had been honoured by Royal grants for hundreds of years.”
The Southerners say that they can be distinguished from the Northerners by
the red tinge of their hair. A man with reddish moustache, and a dark-
skinned baby with brilliant red hair, whose father had red whiskers, were
produced before me in support of the claim.

As examples of Old and New Testament names occurring, in a changed
form, among Syrian Christians, the following may be cited:—
Abraham, Abragam.
Joshua, Kōshi.
Peter, Puthrōs, Ittiyerah, Itte.
Paul, Powlos.
John, Yohan, Sonanan, Chōna.
Titus, Tetōs.
Matthew, Mathai, Māthen.
Philip, Philippos, Papi, Eippe, Eapen.
Thomas, Thōma, Thommi, Thommen.
Joseph, Ouseph.
Jacob, Yacob, Chāko
Alexander, Chandi.
Samuel, Chamuel.
Mary, Maria, Mariam.
Sarah, Sāra.
Susannah, Sosā.
Rebecca, Rābka, Rācā.
Elizabeth, Elspeth, Elia, Elachā.
Rachael, Rāchi, Rāghael, Chācha.
Syrian Christians take the name of their father, their own name, and that of
their residence. Whence arise such names as Edazayhikkal Mathoo
Philippos, Kunnampuram Thommen Chāndi, and Chandakadayil Joseph
Chommi.
I have seen some Syrian Christian men tattooed with a cross on the upper
arm, and a cross and their initials on the forearm.
In conclusion, I may, for the sake of comparison, place on record the
averages of the more important physical measurements of Northerner and
Southerner Syrian Christians and Nāyars.

30 Syrian Christians. 40 Nāyars.
Northerner. Southerner.
Stature 165.3 164.8 165.2
Cephalic length 18.7 18.9 18.7
Cephalic breadth 14.3 14.1 13.9
Cephalic index 76.3 74.8 74.4
Nasal height 4.9 4.9 4.9
Nasal breadth 3.5 3.5 3.5
Nasal index 72.3 71.6 71.1
It may be noted that, in his ‘Letters from Malabar,’ Canter Visscher, in the
middle of the eighteenth century, writes that the St. Thomas’ Christians
“keep very strict genealogical records, and they will neither marry nor in
any way intermingle with the new low-caste Christians, being themselves
mostly Castade Naiross, that is, nobility of the Nāyar caste, in token of
which they generally carry a sword in the hand, as a mark of dignity.”
It is stated by E. Petersen and F. V. Luschan85 that “probably a single
people originally occupied the greater part of Asia Minor. They are still
represented as a compact group by the Armenians. The type resembles the
Dissentis type of His and Rütimeyer; the head extremely short and high,
stature moderate, skin dark, eyes dark, and hair dark and smooth. It extends
through the S. half of Asia Minor, N.E. to the Caucasus, and E. to the Upper
Euphrates. The Tachtadschy people, a hill people living without serious
mixture with other peoples, give measurements closely like the Armenians.”
[The cephalic index of Armenians is given by E. Chantre86 as 85–86.]
In the following table, the averages of some of the more important
measurements of the Syrian Christians and Tachtadschy people are
recorded:—
Stature,
cm.
Cephalic
length, cm.
Cephalic
breadth, cm.
Cephalic,
index.
Syrian Christians,
Northerner
165.3 18.7 14.3 76.3

Stature,
cm.
Cephalic
length, cm.
Cephalic
breadth, cm.
Cephalic,
index.
Syrian Christians,
Southerner
164.8 18.9 14.1 74.8
Tachtadschy 168. 17.9 15.3 85.7

1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
Birds of India.
Manual of the North Arcot district.
Twelfth Tour of Lord Connemara, 1890.
See Thurston. Monograph on the Cotton Industry of the Madras Presidency, 1897.
East and West, VI, 70, 1907.
Madras Mail, 1904.
Manual of the Chingleput district.
Manual of the South Canara district.
Ind. Ant., IV, 1875.
Malayalam and English Dictionary.
Sthanam = a station, rank or dignity. Moore: Malabar Law and Custom.
Original Suit No. 31, 1887, Court of Calicut. Appeal No. 202, 1888, High Court of
Madras.
Madras Census Report, 1891.
See Malabar Quart. Review, II, 4, 1903.
Historical Sketches of the South of India: Mysore.
Moore: Malabar Law and Custom, 1905.
Manu.
Mysore Census Report, 1891, 1901.

19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
Yule and Burnell. Hobson-Jobson.
Rev. H. Jensen. Classified Collection of Tamil Proverbs, 1897.
Ind. Ant., VIII, 1879.
South Indian Inscriptions, II, Part III, 1895.
Linguistic Survey of India, IV, 1906.
Journ. Anthrop. Soc., Bombay, 1, 1901.
The Rev. W. Taylor, Vol. III, 1862.
Occasional Essays on Native South Indian Life, 1901.
Gazetteer of the Vizagapatam district.
See Bishop Whitehead. Madras Museum Bull., Vol. 3, 136, 1907.
Gazetteer of Vizagapatam district.
Madras Museum Bulletin, V, 3, 1907.
Lectures on Tinnevelly Missions, 1857.
Viaggi, 1614–26.
A New Account of East India and Persia, 1698.
Gazetteer of the South Arcot district.
Principles of Sociology.
Administration Report, 1899.
Christianity in Travancore, 1901.
Madras Museum Bull., III, 3, 1901.
Rice. Mysore Inscriptions, p. 33.
Madras Mail, 1901.
Ind. Ant., IV, 1875.

45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
Christianity and Caste, 1893.
Journ. Roy. As. Soc., XVI.
Madras Mail, 1907.
L. Rice, Mysore and Coorg Gazetteer.
Journey through Mysore, Canara, and Malabar, 1807.
Madras Mail, 1907.
Mysore Census Report, 1891.
Mysore Census Report, 1891.
A Native. Pen-and-ink Sketches of Native Life in Southern India, 1880.
A Snātaka is a Brāhman, who has just finished his student’s career.
Tribes and Castes of Bengal.
A very complicated recipe is given in the Manual of the Vizagapatam district, 1869, p.
264.
Rev. J. Cain, Ind. Ant., VIII, 1879.
Ind. Ant. II, 1873.
Ind. Ant. VIII, 1879.
Ind. Ant. VIII, 1879.
Wigram, Malabar Law and Customs.
Rev. W. J. Richards. The Indian Christians of Saint Thomas.
A New Account of the East Indies, 1744.
Vide G. Milne Rae. The Syrian Church in India, 1892.
Encyclopædia Britannica, 9th ed.

71
72
73
74
75
76
77
78
79
80
81
82
83
84
85
86
See Hough, the History of Christianity in India from the commencement of the
Christian Era.
Indian Empire, 3rd edition.
IV. 290–97, 1896–7.
Madras Journ. Lit. and Science, XIII, part, 118. Dr. Gundert’s translation is reprinted
in Mr. Logan’s Malabar, Vol. II, Appendix XII.
Madras Journ. Lit. and Science, XXI, 35–38.
Ind. Ant., III, 1874.
See article on the Jews of Cochin.
Loc. cit.
Land of the Perumauls: Cochin past and present, 1863.
F. Wrede. Asiatic Researches, VII, 181. Account of the St. Thomé Christians.
Hunter. Indian Empire.
In the preparation of the above sketch, the following authorities, among others, were
consulted: Sir W. W. Hunter, Indian Empire and History of British India; J. Hough, History
of Christianity in India; T. Whitehouse, Lingerings of Light in a Dark Land; G. T.
Mackenzie, Christianity in Travancore; F. Day, Land of the Perumauls; T. Logan, Manual
of Malabar; Christian College Magazine, Madras, Vol. VI; and Judgments of the Civil
Courts of Travancore and Cochin. To the bibliography relating to the Syrian Christians may
also be added L. M. Agur, Church History of Travancore, the Rev. G. Milne Rae, the
Syrian Church in India, and the Rev. W. J. Richards, the Indian Christians of St. Thomas.
The Malabar Quarterly Review, VI, 1 and 2, 1907, may also be consulted.
The Syriac is not a modern Syriac dialect, but is very like the ancient Aramaic.
Notes from a Diary, 1881–86.
Recherches Anthropologiques dans le Caucase, IV, 1887.
Reisen in Lykien, Melyas, und Kibyratis, II, 1889.

Madras: Printed by The Superintendent, Government Press.

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Volume Contents First Article
I A and B Abhishēka
II C to J Canji
III K Kabbēra
VI K to M Kōri
V M to P Marakkāyar
VI P to S Palli
VII T to Z Tābēlu
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27 caste cast
31, 32 Pānans Pānāns
70, 118,
421, 457 [Not in source] .
71 incandesent incandescent
115 Quart: Quart.
129 Kodungalūr Kodungallūr
182 masula masūla
193 fheir their
197 liqour liquor
258, 319 [Not in source] ”
266 [Not in source] (2)
269 renumeration remuneration
289 Namputiri Nampūtiri
298 alcholic alcoholic
319 ” [Deleted]

344 negociating negotiating
344 sacrified sacrificed
381 Savana’s Savanan’s
396 accidently accidentally
401 [Not in source] “
417 Kodungūlūr Kodungallūr
451 Vishu Vishnu
458 Nayar Nāyar

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