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Mor Baselios Yeldo (also spelled Yaldo, and known in Kerala as Eldho Bava or Kothamangalam Bava) was a seventeenth-century Maphrian of the East of the Syriac Orthodox Church, a dignity also styled Catholicos, and is venerated as a saint in the Syriac Orthodox Church, the Malankara Orthodox Syrian Church, and the Jacobite Syrian Christian Church. Church tradition records that he was born in 1593 in Bakhdida (Qaraqosh), a Syriac Christian town of the Nineveh Plains near Mosul, then under Ottoman rule in northern Mesopotamia. He entered monastic life among the Syriac Orthodox communities of that region. Independent archival evidence for his youth and middle decades is scarce; later hagiography presents him as a monk of austere reputation who was already of very advanced age when raised to the episcopate.

In 1684 Ignatius Abdul Masih I, Syriac Orthodox Patriarch of Antioch, consecrated him Maphrian of the East. That historic office, traditionally the primate of Syriac Orthodox faithful in the former Persian territories east of the Euphrates, was in this period also used to support the Saint Thomas Christians of the Malabar Coast. After the Synod of Diamper (1599) and the Coonan Cross Oath (1653), the Malankara Church had sought bishops in communion with Antioch and free of Portuguese Padroado control. Mar Gregorios Abdal Jaleel had already been sent to Malankara in the 1660s. In 1685 the newly consecrated Maphrian himself undertook the journey to India, traveling with Mar Ivanios Hidayatullah, described in the tradition as his brother or close kinsman, and perhaps other clergy. The sea voyage from Mesopotamia to Kerala was long and hazardous.

Upon reaching the Malabar Coast the party went inland to Kothamangalam, a long-established Christian centre in the highlands of what is now Ernakulam district in Kerala. Baselios Yeldo resided at the Mar Thoma Church known as the Cheriapally (the older St. Thomas church) there. His sojourn in India lasted only days. According to the consistent tradition of the Malankara churches he died on 29 September 1685 and was buried on the northern side of the madbaha (sanctuary) of that church. Mar Ivanios remained in Malankara after the Maphrian’s death and continued episcopal work for a time. Contemporary colonial records of the visit are limited, so reconstruction of these weeks depends largely on Indian Syrian Christian memory, which has been stable on the place, the year, and the burial.

The tomb at Mar Thoma Cheriapally became a major shrine and pilgrimage site. An annual commemoration, observed in the Malankara Orthodox Syrian Church and the Jacobite Syrian Christian Church around the beginning of October (commonly 2 October), draws large congregations. Devotional accounts ascribe healings and other miracles to his intercession; those belong to living piety rather than to critically documented biography. Oriental Orthodox churches do not follow the Latin process of papal beatification and canonization; sanctity is recognized through liturgical commemoration, popular cult, and reception by the local churches. Baselios Yeldo’s place in the calendar and the continuous veneration at his tomb are the historical expression of that recognition. While many personal details of his long life in Mesopotamia remain unknown, the facts of his late consecration as Maphrian, his mission to Malankara in 1685, his death at Kothamangalam, and his burial in the Cheriapally form the well-attested core of his story.

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