Beruflich Dokumente
Kultur Dokumente
Pion
CHAPTBR
I.
Introduction
.,
Girlhood
I V.
Marriage
15
V.
The Wife
P ..0
56
VI.
The Widow
II.
VII.
65
72
VIII.
Festivals
90
IX.
111
X.
131
BIBLIOGRAPHY
The Golden BoughSir J. G. FrazerVol. IVI
Do
do
abridged edition
Folklore in the Old Testament by Sir J. G. Frazer
Adonis' by Sir J. C. Frazer
The Apocrypha
English Folklore by A. Wright
Men Against Women by Theodore Besterman
The Militia Rose Vols. I & II
The Degradation of Women by Joseph Mcabe (Little
Blue Book Series)
Prostitution in the Ancient World
do
Do
Do
%Old Testament
Medieval World
Modern World
do
do
Encyclopaedia Britannica
Primitive Love' by Finok
' Primitive Marriage' McLennan
Mahanirvana Tantra by M. N. Dutt & Arthur Avalon. )
(Dace, Kumara Caritam
Markandeya Puranam )
(Vishnu Puranam
XBhagavata Puranam )
(Yagnavalkya Smiriti
'XMahabharata
CHAPTER I
INTRODUCTION
The beginning of civilisation is still a
matter of speculation. But it is an
undeniable fact that India is a very ancient
land and that the Dravidians inhabited the
country long before the Aryan immigration.
The Dravidians were a mighty race who
could boast of a culture and civilisation
exclusively their own and of great antiquity.
Even after centuries of contact with the
Aryans, the Dravidians maintained to a
considerable
extent
their
independent
culture, which can be said to have survived
even to this day. This Is strongly borne out
by the Sangam literature. The San-gam
works no doubt were the results of long
contact
and
mutual
influence
and
intermixture with the Aryans but a definite
vein of pure Dravidian civilisation is also
notice. able throughout the works.
The stretch of time during which the
Sangam literature, now available to us, had
been
nurtured
is
not
precisely
determinable. It was not written by one
individual but is the work contributed by
many authors at different times and
developed by stages. It consists of two
parts, i.e., Aham and Puram. Aham was lovepoetry and Puram concerned itself mainly
with war themes.
CHAPTER II
HOME AND ITS CONSTITUENTS
Woman is the fountain-bead of love. She was free,
independent and the equal of man and she was treated,
with uniform courtesy and respect. She was not a mere
household beast of burden. She was the indispensable and
the vital half of man. She was held in reverence and
adoration in the Tamil land of the Sangam age.
The beautiful story of Twashtri shows bow he created
woman to be the joy and pain of man. " In the beginning
when Twashtri came to the creation of woman, he found
that he had exhausted his materials in the making of man
and that no solid elements were left. In this dilemma,
after profound meditation, he did as follows : He took the
rotundity of the moon, and the curves of the creepers, and
warm glow of the fire and the coldness of snow and the
chattering of jays and the cooing of kokila and the hypocrisy of the crane and the fidelity of the chakrawaka ; and
compounding all these together he made woman " and gave
her to man. But after one week, man came to him and
said: ' Lord, this creature that you have given me teases me
beyond endurance, never leaving me alone and she requires
6
HOME LIFE AMONG THE TAMILS
classic law giver Manu says. where women are
adored, there Gods abide.' In the Sangam
works we find a different picture. Woman
as a loving wife and a tender mother, in her
most natural and angelic calling found the
greatest admiration from the poets of the
Tamil land. To the Tamilian she was not a
torment. She was not merely a bore : she
was the path to his salvation and the light
of his home. " For the blessing of a home is
the wife, the ornaments are the children."'
She was not only the blessing of the home
but also was the cause of the man's status in
society, for Valluvar says, " the majestic gait
of a man, defying his slanderers, is denied
to one who is not blessed with a wife of
good repute." The presiding genius of a
home is the woman. It has been said a
home without its mistress is poor though it
may be rich in everything else.' She is the
light of the home' and the home becomes a
desert in the absence of a wife.' Woman was
precious to the man not only for his own
pleasure but also to achieve the great social
object of maintaining the race. The wife is a
comrade
and
partner
in
life's
responsibilities. Such is the background of
the nobler conception of the fair sex,
discerned from the ancient Tamil works.
Parents cherished daughters as much as
sons.' A son was necessary to give
sacrifices to the
Kural 60.
2.
Kural 59.
3.
4.
5.
6.
7.
Loaar tun-
InriFsa)(arnor
cr y D i vA
botain-itapoir
Gui2taniart.1.0.4
tru9gy ulv
"
"
CHAPTER III
GIRLHOOD
Girls in the Tamil land enjoyed a life of
comparative freedom and happiness. The
Tamil literature gives us a clear picture of
the happy time spent by the girl in her home
before she was married. The games in which
they found pleasure differed with their age.
Convention has divided the period of life of
women into seven stages. The fi rst, the
Pethai stage, the age of innocence was the
earliest. Now Pethai has come to mean
`innocent' or ' simple.' This was the stage
when the child with her companions played
the favourite game of dolls. Later works
have fixed this period as two years from 5-7.
Next was the transitional stage from the
child to the girl lasting for four years,
i.e., Pethumbai and according to Pattiyal
works Mankai was the period when the girl
blossomed into a maiden. Nachchinarkiniyar,
the commentator of Tolkappiam, tells us that
the age of marriage for girls was twelve,'
Mankai stage was only a short one of
about one year while the next one of
Matandai (womanhood) was of a longer
duration, i.e., about five years. From
Matandai the girl passed on to the Arivai stage
(about 20-25) while the penultimate one of
Therivai ran from 25 years to 31 years of age
and the last one or the Perilam-pen was of an
indefinite length running from 31 years of
age.
Pastimes. Many of the pastimes were
common to the girls of the five regions.
Playing with dolls made of grass or silt was a
8
HOME LIFE AMONG THE TAMILS
dar-Pavai" where ' Vandal ' means silt. The
wife teased the husband about his new love,
thus :
" Hearken, My Lord, Have we not
seen your beloved
Stamping and throwing the fine sand,
To dry the sea which washed her doll
away.
Hearken, My Lord, have we not seen
your beloved Standing, weeping on
the shore, her black eyes gone red,
For the doll, which was washed away by the
sea."
Hearken, My Lord, have we not seen your
beloved
Suckling the pavai which cannot
suck ".1
Hopkins says that playing with dolls was
the amusement of older girls, and that since
Uttara at the time of her marriage still
indulged herself in her doll game she was not
a child then. But the author of ' Sexual Life
in Ancient India ' tells us it was not so.' We
have also evidence to show that the dolls
amused children as well as young maidens.
In Puram 11 it is said that the girls of
Karur, the capital of the Chera kings, played
on the sands of `An Porunai ' by making dolls
and decorating them with flowers of the
neidal trees. The text speaks of them as "
young girls with shining jewels " but the
commentator says "they were of the pethai
stage" From this we cannot conclude that the
play with dolls was indicative of the child stage
'
GIRLHOOD
I. K al i- t-to ga i 59.
2.
Kali-t-togai.
3.
10
GIRLHOOD
11
6.
12
3.Aham 20.
4.Aham 140.
5.Aham 340.
GIRLHOOD
13
14
( 3 : 1 ) (2 , 0 4 (5
Qs ui is or cp ear avu9
6v
Drr
Cp1J14 66 )1- pp 51 U0
crises:Hi/ ao
t_
3i-/Jiabimuu
Gibildiata
LIP/AG:lbw"
GIRLHOOD
15
neither slumber nor relax the guard on account
of wind or weather, darkness or light and. he
was asked to guard her thus for 30 days.
gtiozir,4 scpfh (Li tr6fsi.;) urflarroar
LI IIDLI)6713T jzo)11 Jg 65 66T u),w
Ginr10 tuthwri -G6n -.56rti.apiir
0,01ogri,,s9;;i',537-Cws) koma./,%Noar Gun - maga gini)
(2,
001-4J,i,g
Cuoi)24 93(5749
/JeA6-CD9 Ig1.96-GOrT
3Lni Li:Sv
-
iiiwT
9,
L /9-
A7Ir;G'6)
Liabrurr
art; gu(rii,Elpt__66 -r
Guigii
" .3i.,1),.?piti,
IIL C
.,
1-1 I J a
,p1
17
10 iLL...7e,),
oE
aLtrai6a)u
ob r
1 ,%
el) L L
7 -L1
ihsic ,ssyrst.
i r, r r i i i ) ( 2 : L _ I T
6519- cie
onurrubj)
LI TID61)
a4,6566ir
66T1i) 1ww)ip
dS ah51)
kigt_1(
Tth,03,:i
Ltob
a Ll
/ 7 E6 ITLn6b
&in./Doi)
16
GIRLHOOD
17
18
Puram
we
have
the
expression
GIRLHOOD
19
20
Quid'
Lorr&A
fElEIJJ
11-1/1)
ILITYT RILIC3T
Gai166MAU-111 GLIMIcIp6D),1)4
11.17
CciG
ed I Ot_ndicaltp 111,15'51*
Ga<Lcyorou
audi
i Curs
Kur untogai 40
This corresponds to Oandharva form of marriage of the-Ar yans.
Sakuntala's union with Dushyanta is an excellent example.
GIRLHOOD
21
,5ffaJg.
,
GA 6 9 bo IJII pa)
CD
2.
Kuruntogai 25; 26 ;
umruucsribs.vs arrrflans CB togLITGO
Kuruntogai 25; 26;
Kuruntogai 57; 199; 313; 333, 377;
AinkurunuruKurinahi-p-pattu II. 209-11
Aham 12: 18;
3.
Ku r u nto gai 3 6 6 .
22
P,VigestTLIP6 Goo/IL/10
51-31glayribeamir
"1
effp
Lcur.. or 6)966Tg,7)
-
650k(365/
Gu36GA6
(67
'70)9 LIG
L_G
Li
"3
cai06157
3. Kur un togai 3 .
4. Do.
42.
5. Do.
315.
6rg,f63 //),WIL/d/
Oar
Lir Jf161
11167T
C8 ( 99
23
GIRLHOOD
upb
ILIT,Limy
CD
,Z
f261.11
n?agui
ot9,9
2 15,73T Or L.:g
"
F7%
arri9;55,5a, irfi
ar
<ss rr6i)06u,srir 6s
rrAoU OarrorGaJ
;"
u7 fi
g LI I ITC oil
%4
3.
4.
24
1.
ser/Igy AG 4
2.
GERIT
"GATO,estraGar
Gatho9Lnaacsr:
25
GIRLHOOD
GzinstFC.ar
(3,sasirt,r5t1
Liamorsx,i6 aLs6
(b1))6757011 a 1(56 algir G I IT 41 LID T 663I LUDT 'fi
5547
gcfFdradi
-
of1,00 tA
(.-,,,
s7SY:tfeno3
,,n "1
26
H O M E L I F E A M O N G T H E TA M I L S
1 . Ka lit -t -t o g ai 3 7 .
2. Tolkappiam Porul 44 (Natchinar Kiniar
commentary)
3. Narrinai 359: Kuruntogai 214: Ainkurunuru.
4 . A in kur un uru .
GIRLHOOD
27
2.
3.
4.
Kuruntogai 24, 34, 51, 59, 139, 245, 284, 301, 311; Narrinai 3, 149,
Aham 70, 95.
Tolkappiam, Porul 131; Aham 158-198; Narrinai 67, 83, 182.
Aham 158.
28
1. Narrinai 149.
2.Kuruntogai 23-26; Narrinai 288; Ainkurunuru
241-50.
GIRLHOOD
2g
Aham 292.
Kuruntogai 34-51 ; 351-374 ; Narrinai 365.393 ; Ainkurunuru 145146 ; Ahan 282 ; Kalit-togai 39-41 ; 45-115.
3.
Kuruntogai 112-124, 149, 343, 383 ; Narrinai 12-384, 349,
Kuruntogai 11, 379, 385 ; Narrinai, 23
4.
Ainkurunuru 200; Aham 65, 72, 95, 107, 221, 369,
30
HOME LIFE AMONG THE TAMILS
indifferent and her maid, as a true friend,
always helped her to form the right decision)
This final decision to leave her home, kith and
kin, was not without pang for we get the
picture of an irresolute maiden struggling to
suppress her grief in leaving her home. 2
Before proceeding further it is necessary
to note a belief prevalent among the
ancient Tamilians. It was not only a moral
breach for the girl to marry anyone except her
lover, but also it was considered a social
danger. Kalittogai says, " can there be a good
crop in a village where a girl, loving one, is
given in marriage to another ? Can the hunters
succeed in their game ? Can the honey-comb
yield honey in a village where the parents
commit this breach." 3 Mullai-Kali says that
such breach followed by marriage, with
another man was tantamount to a second
marriage', which wrecked the happiness of
the girl for life. This belief seems to have
been prevalent among foreign tribes. " The
Bahans or Kayans, a tribe in the interior of
Borneo, believe that adultery is punished by
the spirits, who visit the whole tribe with
failure of crops and other misfortunes."' Even
among the civilised races of antiquity such
as the Jews, sexual crimes were supposed to
have had disastrous effects. The Jews thought
that the sterilising influence of this crime was
not only limited to the fruits of the earth
1.
2.
3.
4.
114 "
ig6.5 1 A
Gorriti{ frff
Le(pi 14eurn
Osulr5tnaior i!fi R6ur pia! Lon-u3Qtai &ay '541(5
GAut.b a, 6ns,R9L rq 6s2atr 1 1 1 6 1 ) 1 1 rs
63a94 30a gna ai wsL oG uAg y
tn3Gra,,9 11.11T
r inaurila
fr)(51.nas
GIRLHOOD
31
l"
The
1 . T h e G o l d e n B o u g h , C h . X I , Pa r t I Vo l . I I
2. Ainkurunuru 366, 267.
3. Kuruntogai 115 : 397. Aham 247.286.
4. Narrinai 10.
5.Aham 35, 105, 145, 165, 369, Ainkurunuru
313, 371-380. Narrinai 29, 66, 143, 179,
293 ; Kuruntogai 44, 84, 144, 356, 378, 396.
6. Kuruntogai 44, 144, 356, 396. Aham 275.
32
I did and was glad that they had chosen the right thing,
for of what use can sandalwood be to the hill where it
grows ? It can be of use only to the man who knows its use.
So also the pearl. Though the ocean is its mother, of what
use is it to the waters. It can only be useful to the person
who strings it and wears it. Are the strings of the yal of any
use to the instrument itself ? They are of use only to the
person who plays on them and produces the music. Your
daughter, therefore, cannot be of any use to you. She has
followed the proper path of Dbarma by casting her lot with
the man whom she loved. You should not hinder her in
any manner.'" Never were loi ,ers of this kind condemned.
On the contrary their youth and inexperience were often
pitied and they were given shelter. 2 Till then the man
might have been an indifferent lover ; but, once the true
womanliness of the girl is manifested the realisation of the
magnanimity of her sacrifice dawns on him. During the
whole journey be is considerate and endeavours by his love
and words to make her forget her weariness and sorrow. 3 He
sees her gather flowers and weave them into a garland' even
in her strange surroundings. He watches her intently and
on noticing it she will feel shy and cover her eyes with her
palms. He gently moved close to her and said, " you think
that you can hide yourself by covering your eyes but don't
you know that your charms are torturing me more than
your eyes." Some of those lovers were married on their
way at some village.
acairozior
tgoGGIO
iL6,04 6b6vrr
taithrtirri
e i v p9 , # Po i C e s t r t i r r
L.I.V LE T11)
C(aj. - 07 - 01
161TL
"5
1.
2.
3.
4.
Palai-k-Kali.
Ainkur unur u 381-383.
A in k u r u n u r u 36 1- 7 0.
361.
GIRLHOOD
33
1 . N ar r i n a i 4 8 , 3 6 2 ; A i n k u ru n u r u 3 1 2 .
2. Ainkurunuru 391.
3
.
3
9
9
.
4 . K a l i - t - t o ga i 1 3 8 - 1 3 9 , 1 4 0 , 1 4 1 .
34
HOM E L IF E AM ONG THE TAM IL S
adamant, the lover would cast himself down
from a precipice and make an end of his
unhappy love and life. ( . ) T h w g miii,560.1).) But this is
a mere convention. It is improbable that it
was ever practised.
The usual course was for the parents to
arrange for the marriage after knowing the
truth.
In Tamil society the father was the person
who could give his daughter away in marriage
CH A P T ER I V
MARRIAGE
36
37
MARRIAGE
" &AZ:166(1J j,
rfl an a
G_Fb
),D
god 6.1a
2.
3.
4.
Do
do
do
To l ka pp ia m Po r u l 9 2.
The Golden Bough (abr idged edition), Ch. XIV.
x.
Do.
Ch. XIV The succession to a kingdom.
38
MARRIAGE
39
40
Vi s hnu pu r an a X XIV 2 8 .
2.
3.
4.
Na r ad a XII 4 4 .
Tolkappiam, Porul 142.
Extracts from Yagnavalkya.
41
MARRIAGE
1
2.
. 1.
3.
4.
5.
To l k a p p i a m .
Na r r i n a i 4 5 .
42
H O M E L I F E A M O N G T H E TA M I L S
MARRIAGE
43
44
M a h a b b a r a t a 111- 115 - 2 0 .
Aham 90.
Aham 136 ; Silapp adi kar am, I 11: 50- 51
Rarnayana, 1-70.
'Mahabharata, 1-198.
MARRIA.GE
45
Aham 136.
Nedunalvadai 11. 138 (see Nallaohchinarkiniyar's commentary)
R aghuvamsa XVI, 87.
Malati Madhavam V, 18.
K ali tto gai 8 9.
46
1. Ramayana, I, 90.
MARRIAGE
47
48
MARRIAGE
49
were they to allow their passions to get the
better of them or to indulge in carnal
intercourse. The Thlinkeet bridegroom could
not claim his rights to intercourse for four
weeks after the marriage. Ten days were the
forbidden p e r i o d wi t h t h e N o o t k a s , T h e
C a ri b s o f C u ba w e r e strictly prohibited from
intercourse with their wives on the first night
after the wedding. The same rule is applied in
distant Cochin.
ge,Lli turra;
titer
'ai6EDdstund5 4JiTiiifig
tatra;reE Cc 06-1.).-bRot yLvb;55 ,%Tovi_rt51"
to, iev As-b,,h0-).a/ea/Lb
.1/65)LothA
spczOil
50
157-661-
or
Aiiraar . = 9/6rf
(36)./6rizsrui.,-64,;
61) mi)
Gad
"
MARRIAGE
51
52
MA.IIRIAGE
53
54
beings of every kind Know that they can intervene and appropriate fair women only if she belongs legally to a
1.
2.
MARRIAGE
55
CHAPTER V
THE WIFE
On the day when the girl had been led to
the man with the blessing and injunction to be
truthful commences her responsibilities as a
housewife. She shoulders the burden of the
duties of the family and tries to be a per fect
hostess, a sympathetic mistress, the delicate
love, chastising wife and the forgiving friend
and forbearing matron.
The wife as a hostess. Life was not always a
THE WIFE
57
It
was the
sympathy of the mistress that often made the ser vants
risk even their master's displeasure. The panan attached
to a household could not bear to see the gr ief of his
mistress caused by the man's unfaithfulness. He would
seek his master and by gentle yet firm words tell him of the
suffering of his wife at home'. Often the ser vants rejoice
at the home-coming of the master, for their mistress would
be happy.
The ma n had to leave his home often to a foreign
place, earn money' or to discharge his duties to his king' or
to pursue his studies.' On these occasions the wife seldom
accompanied him and never when he crossed the waters.'
Sometimes these periods of separation were ver y long.
The phase of love, mullai, has been taken to mean awaiting
the Mover in patience. This has been counted as one of the
foremost among the wifely duties. Perhaps this phase of
love constituted what is technically known as .5*i and
this is borne out by the meaning of the word " mullai."
Great was her suffering, when her husband did not return
at the expected time. Sometimes she sent messengers
or her maid did so. Often she lay enveloped in sorrow,
off ering prayers to the various gods for the safe retur n
-of her lord. In Nedunalvadai. we see the grief-stricken
1. Na r r in ai 3 42 & 37 4.
2. Ainkur unur u 1.
3.
58
5t
Though endowed with all the rights of a
mistress, yet these women displayed a fi ne
sense of delicacy. Their grief was not of the
roaring type nor was their tone of the
demonstrative type. The wife in her anxiety
was asking her pet parrot whether he would
come that day. Suddenly fearing that someone
in the house might hear it and tease her, she
covered it very cleverly by pretending to teach
the parrot the art of speaing. 1 Just like this,
another wife on knowing that her husband was
about to leave her, came to him hugging his
son and stood in silence with her eyes
clouded with tears.2
The sacrifice made by wives : As soon as they
were married they changed their youthful
sportiveness and adapted themselves to the
new home and its environment. They would
sacrifi ce their own scruples. They would
merge their personality entirely in that of
their husbands. In Aham, we have the
following example. A girl who was born and
lived as the only daughter of a very wealthy
parent and who lived a life of luxury married
a very poor man and accompanied him to his
small village. There she lived the life of a
poor woman living in a tiny but of grass. All
that the couple could boast of as their
property was the only cow tied to the only
pillar of the hut.' Can the contrast be more
picturesque ? Another example we find in
Narrinai is that of a girl who was born in
great prosperity. As a child, her food
THE WIFE
60
HOM E L IF E AM ONG THE TAM IL S
seek and making the foster-mother gasp
h e r b r e a t h in chasing her. Such a girl was, in
her married life, forced by the adversity of
the husband to have only one frugal meal a
day and she was perfectly content with that.
Her parents were still affl uent ; yet she would
not care to seek their help."' We find a similar
example in princess Lopamudra, who, when
she married the sage Agastya, served him in
the garb of a rishipatni,' living a life of
abstemiousness.
2.
3.
4.
Aham 386.
5.
Marudakkali 170
THE WIFE
61
.62
H O M E L I F E A M O N G T H E TA M I L S
He knew she was in ritu. So he sent his seed
through a falcon but unfortunately another
falcon saw this and swooped on the former.
They fought and the seed fell into the waters
of Jamuna. " Here we see how it was neces sary for the husband to be with his wife
during her ritu.
The woman-lying-in : In India, the
primary duty of a woman was to bear
children and thus continue the family lineage.
The son was considered the means of salvation
to the husband's ancestors. Great was the joy
of the man when his wife bore him a son.' It
was thought that by offering the sacrifices to
the departed apirits, a man would release his
ancestors from the bondage of the hell known
as
iputh'.
Child-birth
was
considered
ceremonially unclean in many parts of the
world. Among the Jews and other nations, for
instance, in the Epistle of Jeremy while the
prophet speaks of the iniquities of his people,
he laments that " the menstruous woman and
the woman in childbed touch their sacrifi ces ".
We hear the same in Leviticus also. In
India, too, the woman in child-bed had been
considered to be in pollution and believed to
be always as such and is an easy prey to the
evil spirits who prowl about watching N.- an
opportunity.' She had to be guarded from
such and mustard seed is thought to be an
efficient exorciser to keep these spirits away.
The Grihya-sutras give long accounts of
precautions to be taken.' When Sita brought
THE WIFE
63
THE SON
Naming the son. The son seems to have
been named after the man's father, for he is invariably
called the one bearing the name of the grand-father.' It is
in vogue even to-day, among the South Indians. If the
child does not bear the name of the household deity, he
bears the name of his grandpa.
R a m ay a n a V I I 6 6
2.
3.
4.
5.
6 .
7.
Purana 92
Kural 66
d o 6 4
Madural-k-Kanchi 11. 600
64
Aham 66
Nar r inai, 250.
Puram, 9.
A h e m , 6 6 Ku r a l 7 - 6 2 .
Sexual Life in Ancient India, p. 151.
CHAPTER VI
THE WIDOW
The Widow : Dreary is the lot of a widow in
Hindu society. The Sangam literature, like
others, speaks of the pitiable condition of
these women most touchingly. It has been
emphasized again and again that the husband
is all-important for the happiness of a woman.
Bitter is therefore the sorrow experienced by a
woman on whom widowhood falls. When her
husband was killed Copperun Devi gave up
her life in remorse saying that for a woman who
has lost her husband there is nothing that could
give consolation.' In Mahabaratha also it is said
that " what the father gives has bounds ; so
what the brother gives, so what the son gives.
What woman then should not worship the
giver
of
what
knows
no
boundsthe
husband.'"
In
Ramayana
we
fi nd
that
widowhood was considered as the greatest
stroke of evil,'
Observance by widows : Among many, if not all
the peoples of the world, the occurrence of
death in the family has entailed on the
survivors the obligations of observing certain
customs, the general effect of which is to limit,
in various directions, the liberty or personal
conveniences enjoyed by persons in ordinary
life. These restrictions varied in stringency
and duration according to the degree of
relationship with the deceased. The closer the
relationship, the greater were the restrictions
and for a longer period. The widow was by far
the worst sufferer, as many of the privileges
Silappadikaram, XX 18-21.
Ma h a bh ar a t a , XI I 1 4 8 - 2 . ( S e x u a l Li f e i n A n c i e n t
In d i a ) p. 411.
Ramayana VII, 25-42.
5
66
,.
If
91
ft
,t
5.
tt
IP
9t
,.
6.
tf
19
It
379
383
385
378
THE WIDOW
67
2.
P u ra m 24 6.
68
280
2. Folklore in the Old Testament, Part III,
Ch. IX p. 343 3, Puram 246.
4.
200, 248, 250
THE WIDOW
69
Narrinai 353.
Mahanir vana Tantra, X 79-80 Translation by M.N. Dutt.
M ah ab ha r at a . I 1 25 - 40 .
R a m aya na , V II 17 - 14 ,
70
THE WIDOW
71
1 . S i k a ppa di k a r a m X IX 1 1 , 6 0 - 6 7 .
2. Ahem 222.
CH A P T ER V I I
THE PL AC E OE VENAL L OVE
The woman of pleasure has always been woven into the
fabric of human society, as a part of the social plan from
the earliest times in the history of the world. The courtesan
has always held a dominating influence not only on the
social life of the individuals but also in the management of
the State.' The institution has at various times of its
existence been either encouraged or tolerated or controlled
by laws and regulations, and public condemnation of it by
civilised society has never been lacking. In India too
courtesans held an important place in public life, principally on account of their proficiency in fine arts such as
music and dancing.
It is often said, particularly by some western writers,
that India still maintains the ancient connection between
religion and prostitution. The so-called connection is
sought to be established by the evidence of the Dravidian
custom of the employment of Devadasis in the temples of
South India. But nowhere in Tamil literature can be
found any trace of the existence of a custom which might
suggest a connection between religion and prostitution.
The practice of dedicating girls to temples must have come
into existenec in comparatively modern times. No doubt the
institution of Devadasi has in course of time fallen
into disgrace but the fact that some of them, or even most
of them, take to prostitution in the course of their lives for
the sake of livelihood should not imply that prostitution
formed part of their religious duties, in the service of the
temples.
74
HOME LIFE AMONG THE TAMILS
prostitute themselves to strangers at the
sanctuary of the goddess Aphradili or
Astarte. Similar customs prevailed in many
parts of western Asia. Whatever its motive,
the practice was clearly regarded, not as an
orgy of lust but as a solemn religious duty
performed in the service of that great
Mother Goddess of western Asia .whose
name varied, while her type remained
constant from place to place".'
It is highly probable that some of the
above accounts of the customs of the
Babylonians and other western Asiatic
countries might be exaggerated or coloured
versions recorded by zealous writers of the
early Christian era. So far as Dravidian India
is concerned, no demand seems to have ever
been
made
on
women
to
prostitute
themselves
as
a
religious
duty.
The
connection between religion and prostitution
seems to be a later .gift to the Indian society
brought about by some unknown influence. In
the Ceded Districts when there is no male
progeny it is the custom to dedicate the eldest
girl to the temple. From that time onwards
she is known as " Basavi " and enjoys all the
freedom given to a son. She inherits the
family property. She is free to choose her
husband' The practice of dedicating girls, to
the temples, who subsequently resorted to
prostitution as a profession, seems to have
been the basis for the misconception in the
minds of foreign critics. But an unbiassed
6.
Pattinapalai 11.
M. E. R.
90 of 1926.
80 1913.
.
9 0
1 9 2 6 .
2 9 6 1 9 11 .
If 74 & 75 1925.
If
'6
Ilaipuranar Commentary.
77
of pleasure found a place in the village activities as ex ponents of an art, dearly loved and cherished by the people..
We fi nd that it was not only desired but also imposed as
a compulsion on harlots to dance during festivals 2 .
That dancing was the art which appealed to the Tamil
people most could be gathered from their worship of Shiva
in the form of Nataraja or the King of Dancing. Sila,ppa-
a new refuge,
in
India
religion
and
prostitution
were
inte rl ocked . t he
vir
78
HOME
LIFE AMONG
THE TAMILS
THE
PLACE
OF VENAL
LOVE
79
devotee.
Gradually the place of the
voluntary servant had been taken over by
the paid one and the word ' Servant of God
" or Devadasi came to be applied to the latter.
Concubinage
as
diff erent
from
Prostitution : Concubinage has been
defined in English ' as an inferior state of
marriage' and concubines as 'secondary
wives". These concubines have always been
distinguished in law and custom from
prostitutes or harlots. Mann has
1. Encyclopaedia BritannicaProstitution.
80
81
7. Sambali.
1.
2.
3.
Aham 386
Marudakkali 82-83-84
Manushyavarga II (18-19.
82
1.
2.
3.
A g n i p u r a na 10 6 7.
Silappadikaram, 188 225.
-
Do.
XIV 148-167.
83
84
86
4.
PP
Of
86
90
87
88
CHAPTER VIII
FESTIVALS
Festivals, were great occasions of public rejoicings in
the Tamil Country. They often provided chances for the
subjects to come into contact with their rulers. Rich and
poor alike took part in these celebrations. Men and women
freely mingled in the rejoicings in the most perfect social
spirit.
The festival of rising of the rivers, Indra Vila of the
Chola land, the festival at the hill of Tiruparakunram,
Palguni Vila and Karthigai Vila, were some of the principal
festivals in the Tamil land.
The rising of rivers especially that of the Vaigai of
Pandyan country and the Kaveri of the Chola land were
hailed with great enthusiasm by the people. Rivers were
the chief sources of water supply to the agriculturist of the
Tamil land. As in the other early societies of the world,
the king in the Tamil land was held responsibile for bringing rainfall and prosperity to his kingdom.
It is interesting to note how in many parts of the world
the king was supposed to be the rain-maker. Blame for the
absence of rains and the consequent failure of crops was
almost invariably laid at his door. " In some parts of West
Africa, when prayers and offerings presented to the king
have failed to procure rain, his subjects bind him with
ropes and take him by force to the grave of his forefathers
that he may obtain from them the needed rain.'" Manu
9I
FZEITIVALS
LILLLTC .Fr
,
Lb GLJ/L/II.)
15.,Z;r49/ C.C4/ (3,45/710.a1)/14 Or
gabraffUr "
g7TLIVOLViii
(5,D5ir) 560.
.92
gaomabSr5 (;)6F,CiiaiLle5
uzfi iilaftu
93
FESTIVALS
61)0)1T Ibri
,ai
al-001 14
',MIL al
61.2...12.(311
94
H O M E L I F E A M O N G T H E TA M I L S
FEsnveLs
95
der and lightning, wind and rains, fine weather and crops.
In these respects therefore the Teutonic thunder-god
resembled his southern counterparts Zeus and Jupiter. And
like them Thor appears to have been the chief god of the
Pantheon : for in the great temple at Upsala his image
occupied the middle place between the images of Odin and
Frey and in oaths by this or other Norse trinities he was
always the principal deity invoked."
In the vedic sacrifices Indra or Parjanya, the thunder god,
was one of the chief deities invoked. He was also the chief god
of the Pantheon outside the Trinity. Whether it is through the
influence of the Aryans or independently, the Tamilians came to
regard him as one of the presiding dei; ties of their urban
life,
assembled
in
Aegina
from
every
quarter
and
it was
i n c u m b e n t o n t h e k i n g t o i i n h e r , seasonal rains
and fertility of the soil.
when the said Chola monarch was
of los
reputation, Indra might have sent
1. The Golden Bough, Par t I, Vol
2 . To l k a p p i a m P o r u l 5 .
r
showers to
2, AGO.
f5,(
))ca
96
FESTIVALS
97
I.
98
H O M E L I F E A M O N G T H E TA M I L S
FESTIVALS
99
100
coloured red, on each other. Here the colour 'red' did not
carry any particular significance. Moreover, R, Patterson
in his " Asiatic Researches ", Calcutta 1805, Vol, III p. 78,
says that a contributor to the journal calls this powder
purple and claims that the idea is to represent the return of
the Spring which the Romans call " purple".
In Tamil literature we do not have any reference to
the religious significance of the Kaman festival. It seems
to have been invariably connected and associated with
spring, for, wherever they say something connected with
spring they call it " the time of Kaman Vila ". The
months of Chitrai and Vaigasi are the months of Ilavenil'
or spring and it was during these months that the festival
of Kaman was held. It was the time when the cuckoos
sang their best songs, when the boughs bowed down with
their blossoms, when the hearts were merry and mirth ran
high, So me st probably they associated the festival for
Kaman or the God of Love with spring, the time of merrymaking. Today in some parts of South India, such as
Salem and Coimbatore. Kaman festival is celebrated more
or less in the same fashion as in North India. An altar is
raised in the village common, and for more than ten days
there is a general mourning. On the full-moon day the
altar is set fire to and sugar-canes are thrown into the fire
most probably because they are supposed to represent the
bow of Manmatha. The following day there is great re.
joicing and two men dressed as Manmatha and Rathi ge
round collecting money. The festival is celebrated on the
fall-moon day of the month of Phalguni.
FESTIVALS
101
102
,,-oriBotr.S.ar
103
FESTIVALS
"
u 1 of 1E 6-6rda/
(3,b,91;1
fa
DT 6,r4yLL,E
D4Gazds
wLL
i
r
f r, : f
(rb,i,151).-or 202)
1.
C h i n t a m a n i 1 5 6 . " an
(go u&n u
2.
aqstnx,5
1_1656off
C9orar11
z , 5,23
,D
TDurigffri- "
Aham 141.
;;;;Loliai
o9rpcSar ati(,:p.PCuintnQi
,
r or5,75),,kcy
p52ffi "
3.
4.
Ir ffi fganz
617
6 )9 6 , 7 . 5 0E :
.sq_sizy
104
105
FESTIVALS
(
DIS l;165
iDvi7onit11.0,1.
ry, ,,rf'
117Ij cal
(.3 / Ito
3G8)
rA
1.7,4)/ kDI0.15"
;.1/it{
1)1 S
fr3T
7
'[4,
3i44061 ) , f)
/1)
clpf o D,
2:63 ectqthr
1.6) Li azurri
b
-i, .7.49,1,
,n;,v
//
211-7 ,
Forst
i2-19
f LP
(1,0thl
id
la
1 . Na r r i n a i 2 9 6 - 7 0 0 .
3,%0a9 ,5-pii)
(;), T . )11Z IF 4 I " ( 1. 1, 7) th
332)
106
At Tiruvenkata Malai or the modern Tirupati Hill, a festi val akin to Tirupparankunram festival seems to have been
held.
, a? vale-a) ay?,
4'
61)
1. "
FESTIVALS
107
3. Ainkur unur u.
4. Kalit-t-Togai 103. (5.tranal
, rh t i
trtorryafl t
fr 611 41
108
H O M E L I F E A M O N G T H E TA M I L S
Then
there
all
were
kinds
of
entertainment where drinking and merrymaking played a great part. " And indeed on
these occasions the woman drinks-must drink,
the and looks so delightful under the effects of
intoxicating drink,
1. Silappadikaram : Aychchiyar Kuravai.
ol
3. Madurai-k-Kanci
FESTIVALS
IOW
Do
Do
p. 353.
92.
105-115.
7; 20; 6; 10.
110
1. Silappadikaram
XIV
CHAPTER IX
C U S T O M S A N D S U P E R S T I T I ON S
Social customs and institutions have been described as
the "expressions of the communal will and the crystalli zations of communal experience ". Sister Nivedita has
c alled " c ustom " as t he jewel c asket of humanity.
Separated from its philosophical aspect, religion in India
has been a system of rituals and observances based either
on reason or on superstition and bound up into the social
life of the countr y. It was particularly so in the Tamil
land where most of the customs were reflection of the prevalent religious beliefs and some of these were also closely
associated with festivals.
The worship of the Moon was one of the prevalent
customs of the Tamil land. What was the religious signi fication underlying this custom ? The Moon is supposed to
exert a sympathetic influence on growth especially of vegetation. Sir. J. G. Frazer says e It is especially the appea rance of the New Moon with its promise of growth and
increase which is greeted with ceremonies intended to re new and invigorate by means of sympathetic magic, the
life of man. Observers ignorant of savage superstitions have
commonly misinterpreted such customs as worship or adoration paid to the moon. In point of fact the ceremonies of
New Moon are probably in many cases rather magical than
religious ".I Thus people from the banks of Ucayali river
in Peru down to India hail with great joy the appearance
of the New Moon with its promise of increase.' In the Tamil
land also the New Moon was welcomed with great joy and
many worshipped the symbol of growth, i.e., the crescent.
1. The Golden Bough, Vol. II Part IV
112
H O M E L I F E A M O N G T H E TA M I L S
161,7)L_
t1.2/
&ir
: 0.231
0-or
.11 c1
Cr;
aog, D
ti I
/Jol)d
7 if
L G;55
1g.5),Dia
1 . T h e G o l d e n B o u g h , Vo l . I I , P a r t I V.
2. Do.
do.
do.
3. Do.
do.
do.
113
India though it has shrivelled into a
skeleton and it is called the Nishkramana
ceremony. "On the third day of the third
fortnight of the waxing moon after birth, the
father adores the moon and takes the child from
the mother, recites the Vedic verses and gives
him back to her. In the next fortnight of the
waxing moon he makes an oblation of water to
the moon."'
CUSTOMS AND SUPERSTITIONS
114
ala.)
ai
636
I -'W all
Jir L?
<a ( 3
f,*r6 - 7f 1
35
LI)11,1,1)1.1
t7 i L p fi l r r ;h a a r3 ur
r5S
(
61,;37" ia r 9:673)L_21_GGI)Cod 1 d;
,
urz
,S
-1
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gollurrPaTei:
ii4ong07o,DisC15."'
jittxin
gWA2pazir
(y,iir C:oz),Srpogd5
3,,Ftip2urroir Gaci)60)1_,
eito,Farrenrair
wbziarGi".i)
*60)ii
Lies(pGurrov 6616ffir6
G,Fdtsri astits196zoev,sil
115
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av
G 2 saiG)acn - ,Rirgu
ovrni- 1,n Lig946Zarr6i)
P ar i p a da l 1 1.
116
Calf
H O M E L I F E A M O N G T H E TA M I L S
GsLcr5ti.)
67 (15 1 iiirtMoar
u pa> L_Lti
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r63G6iI
al(51:wwill m1-16
1 (14
sqovA
$6a (26))
Gu,761961/
ci).2)/ r?
6r D. ,5 )i te is 67 Po i) ir r
G I J O I R D. D. 1 0 1 1 J 1 0 Q U O l i l
fi g N
utia
,-E.mraid5 QL141 6-i) "I
This reminds us of the ceremony
observed on the evoof St. Agnes by the
maids of Europe.
" How upon St. Agne's Eve
Young virgins might have visions
of delight and soft adorings
from their lovers' receive upon
the honeyed middle of 1 he
night.
A
117
T,;)
.goirPoor
6 gri,R
fsg6,ip7Aw Co'fbrr 40
67D
(
LLB
kt) f rq?
or
Eig
cahronL_B,i)
dr,7
tr
oDrlf)
rd4
if
Cr:;?11(1-14
'3,61.171,1
fl
g%
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AT lyr
1.4
QT A) Ca/ si;-37
Caur,6L,
2t.in 7571_1
1.
dar
cE
Ainkurunuru 241-50.
Ahem 98.
118
I J.1,31
%tmflot3it
gt '5674_1 ,451
ibm
gm- for
zit
r tc,AgtErt-Q,4,
Ll L f
state uttered
words
contained the answer
and
I. Ainkurunuru 245.
2.
3.
CSwrrpjQs
cries
which
119
of Apollo ". But there came a time in Europe and speci ally
in England, when t'a ese old women were looked upon with
suspicion and often put to death as witches. A whole librar y
of books, pamphlets and magazine articles is in existence
about witch-craft and most readers will have some
acquaintance with the subject and a natural horror of the
cruelty with which poor old women were pursued in the
witch-hunts. "It is now almost two centuries and a quarter
since the last execution of witches, though an old woman died
from being ducked as a witch at Longmarston in Northants
as much later as 1752 ".' In Tamil land these women were
never persecuted. On the contrary they were consulted
about the success of the expedition,' to the anxious mother,
and to the lonely wife, to divine the future.
1
I 4 ,13L0
58 "
16CUI_
d ui &
a I
LIT&
2 . E n g l i s h Fo l k l o r e by A . R . Wr i g h t
"
4 . 5,11)1th 218
gfr6 19,fl4F
u.Ltif
).0
)a
120
04 1 (3-a n 65a ri __
tp)il
2u3a,p_ g
i
00
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e_u1/46:066
oda,___tvi
TLi LI 0117-3,4,6
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(73.3r Q/06,airfArruJ Cusir
c7ars'srri - t66irga)r4 Tst.:1_6 -ur
fb.,1)51) rh 6t ) G5 1 ) T ri
wo
Loi6ro3).-P
t i VaiL :
Gpgar,saviigd Qesrrozhrt_
uoaip-
e r61thr
aarantr ii7Guisar
121
122
H O M E L I F E A M O N G T H E TA M I L S
667
/551)619,,i:(70 -;,,- 3),b
Lir r
ti 5-1):50 uSiG'py
ihAllitom 98
,6
"H
189 "
Loa
If I f i PE1_41,1j11 . 1 I I obon
,
.wrrg9 6-41)*eikori
"2
123
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LIVilCep4:1D
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t2
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5a/
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7 37T 1.1
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IT e E6),T,
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t_tririf
24
0) I
in
urg,v7 gai,40.itsr
L.
gia)n-Rb-vu
.11
Esa Ra
r6t eseng-th
re? (LI
r
CLon "
English, Folklore.
6,,n-601465)1
an n17
y ,si4
11,1160
( 51_44T
r9-.5
acirGarsnrify garreoi
Awaistbra, G'As ;Nor joAn4 "
Folklore in the Old Testament by J. G. Frazer.
125-
"
1. Kuruntogai
209.
"
/ ox b o w &
ulane-s st_sysi curio" fits anaGokf -Qpild
craps)] futtliteirtm WI I 'LLIVOLDId ,ID a ,0),(6113
126
127
" .11 19
G'..)p_pri;
Lirf)(27,4,'ej
crybdt ,),
2,9-T,f1;vrt:i
. a . / 5 0 V T i r i b 3 ) L _ Boi1.3061) "
2.
3.
128
IA
g s r rh O u r i
2.Silappadikararn.
3. Nedunalvadai 36.44.
f0 rnt_4uow ulauflff L-91-61D8L GI-MIA
Ge-Guid to trtbd
a:outman.
,s ffla
129
670,34,igad;
LoagiptoL_ /Lac?
LIAM U
Qa
it g)
Ogus.141/ 6 1 9 4 U M AR I T;J O I L I
6thaurr,n9 u4ans_u Ors(34,Ases LicarCaor
(Puram 281.
130
6A
1. Perum-pannarruppadai, IL 55-63.
CHAPTER X
AMUSEMENTS AND MISCELLANEOUS
When men had leisure they resorted to
various kinds of diversions such as cock-fight,
cival fight (a kind of sparrow), horse-riding
and elephant-riding. The cival-fi ght and
Kurum pul had been spoken of at length in
Pattinappalai' and Kalittogai'. We get
information about horse-riding and elephantriding from Marudakkali.'
The public gardens and pleasure groves
were the places chosen for light adventure.
Panan. The panan or the itinerant
musician
formed
part
of
the
man's
establishment. These minstrels wandered
from place to place with their train and were
often received by the chieftains and given
handsome presepts. The munificence of some
of these chiefs were unequalled.' Virali, the
wife of panan, accompanied him on his rounds
and danced when he played on the
instrument. The chief instrument of music was
Yal or a kind of Veena. Festivals also provided
the amusement they needed. There were
danoes,c boxing matches," cock-fights,' etc.
These festivals were occasions when drinking
was also profuse. Reference to picnics on the
sands of the rivers and in the groves is often
noticed in the Sangam literature.
Food. Tamilians were at no time strict
vegetarians.
Though
Tiruvalluvar
had
advocated vegetarianism, 8 still we
1. Pattinappalai.
2. Kali-t-togai 94. 3, Do.
95-97.
4. Perum-pannarrup-padai , Sirupanarru-packu.
5. Kur untogai 31-364.
6. Do.31.
7. Kali-t-togai 94. S.
Kura1, Ch. XXVI.
132
HOME LIFE AMONG THE TAMILS
some homes the traveller, if he were a
fruitarian, could get jack fruit, tender
cocoanuts, plantain fruits or sweet potatoes
and other bulbous roots.'
ORNAMENTS
A composite picture of the ornaments
of Tamilian women is given by the author
of Silappadikaram in his Kadaladu Kathai'.'
Mad havi, the dancer, wore toe rings
1. Perum- panarrup-pa dai, 11. 25- 365.
2. Silappadikaram, Ch. VI, H. 83-108.
133
of which one was shaped like the shark's mouth (open) and
the other like peeli. To-day all the rings worn on toes are
called " peeli ' irrespective of their shape. Among some
communities the toe rings are worn by girls even while
they are young but among others the peeli and toe rings, i.e.,
round bands of silver, are worn only by married girls and
removed when they are widowed. Like glass bangles
these seem to be symbolic of the married state of the
woman. She wore padasalam, silambu, padakam, sadankai
and karchari, on her ankles. Padasaalam is commonly
called padasaram and it is worn by women of South India
even to day. There are small silver or lead pebbles cast
into it to give the jingling sound, when the wearer walked.
Silambu seems to have been a very precious and important
ornament. It was worn by maids and was removed on their
marriage. The removal of silambu was a great occasion, for
a mother, for example, while lamenting for her daughter,
says :- " Even though he is having the silambu kali nonbu
(that is the ceremony of removing silambu) in his own house
can't he bring her over to my house to have the wedding
proper at least."?' Most probably the removal of the silambu
meant marriage. The practice of removal of silambu at the
time of marriage seems to have been discontinued later as
we see in the case of Kannagi who continued to wear it
even of ter her marriage.' Silambu was decorated according to the status of the wearer. " Silambu was made of
Kilisirai pon (beat kind of gold), hollow inside and studded
with sapphires and diamonds in regular rows.3 The hollow
was filled with sapphires as in Kannagi's silambu or with
1.
3.
Do.
mentary).
134
H O M E L IF E A M O N G T H E TA M I e S
135
3.
Puram 312.
136
Puram 279.
Do. 86.
Do. 278.
Ku r a l , C h . V I I , 6 9 .
Mullai-p-pattu, 11. 45-50.
1 . Ku r u n to ga i 1 3 5 , N a r r i n a i 2 4 .
2 . S ex ua l Lif e i n Anc ie nt In di a, p. 4 89 .
3. Do. do.
do.
4. Kuruntogai 292.
5,
Do, .
138
day he seems to have been called Nannan the womanslayer '. The epithet as applied to the chief is sufficient
evidence to show the horror with which woman-slaying was
held in the land.
THE IDEAL WOMAN.
" Sita is wholly the Indian ideal of a woman : tender
and mild, soft and dreamy as moonlight, selfforgetting,
filled with love, devotion, sincerity, faithfulness and yet,
where it is a case of defending womanly virtue, nobility of
soul, and purity of body, a strong heroine, great above all
in long suffering, but great, too, in her unyielding daring
pride ".1 Such was the ideal set before the Indian woman
and these ideals were common to the whole country. It has
been said that for a woman " this is holiness, this is asceticism, this is everlasting heaven, when a woman sties her
highest good in her husband, is devoted to her husband with
a religious zeal and is good and chaste. For the husband
is the woman's god, the husband is her kinsman, the husband is her refuge, the husband's regard is her heaven." 2
The same words, as if in a nutshell, is expressed by the sage
Valluvar in his Kural. He says " that the rain would obey
the summons of the wife who, not even worshipping God,
worships the feet of her husband ".3 The man was the wife's
god as could be seen from the above saying. The maid,
while sending her friend with the lover, tells him that she
has no other kinsfolk than himself' That the man was her
refuge could be seen from the words of the girl who says
that even if there were to be some mishap for a single day,
she could not live .5 Love and affection of man was the
1.
2.
3 . Ku r a l , C h . V I , 5 .
4. Kuruntogai 115.397 ; Ahern 247 : 286.
5. Kali-t-togai 25 ; Kuruntogai 309, Narrinai 1
139
Ads
) u'
1 Aharn.
);()
)1')
140
to the " lavanyam " of -the Aryan writers. This " mamai "
was the birthright of every beautiful woman. The teeth
must be like pearls or the buds of jasmine in their whiteness.
From every woman born with the right proportions, a scent
should be wafted from the body. It is said that in Draupadi a scent as that of blue lotus was wafted from her a
Kroca's distance.
The face is often compared to a full moon without its
scar.' It seems the stars of the firmament were puzzled
when they saw the face of the girl, for they thought that it
was the moon and yet could not understand how the moon
had lost its scar all of a sudden,' Among many writers the
figure, the build and beauty of woman have a greater
importance for her destiny, quite apart from conquests over
the hearts of men. Sri or Lakshmi is at the same time the
goddess of beauty and also of happiness and woman is the
seat of Sri and as such brings happiness to the man also by
her perfect figure.'
Man's part in society Man's life could not be one
of love entirely. He had his duties as a king, citizen and a
householder. From the elaborate works found on Aham or
love, it is possible for us to mistake Tamilian men to be softhearted milksops. No, They were men who could fight
as well as they could love. This part of their lives, i.e., their
wars and other extraneous responsibilities and duties were
called Puram. Puram literature is as vast as the literature
on love. It was a proportionate combination of love and
life that formed the aim of man in the Tamil land. He
was given a definite place in society and he had many duties
141
2. Na r r in ai 2 14 ; Ku r u n to ga i 63 .
3. Palai-k-kali 2 ; Aham 53 ; Kural, Ch. 23 & 24.
4. Kuruntogai 283 ; Aham 61 ; 173-231, Palai-k-kali 10.
142
1.
2.
3.
4.
ERRATA
Page
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for
dutifully
woman"
with her.
Lord"
again :
she,
kalittogai, 59
either to
oirrili
that as
our ardour of
acknowledgem
undrestand
&dement
those
and though
oxtraordinary
intercourse;
her.
Raguel who
night.
wife and etc.
Vows of
mortis
fication
1
her
11
spirits
2
aphradili
30 & 31 devadasis or
women,
26
vesyas of
27
(parattai
Foot Ilaipuranar
2
men of other
16
thrt
16
called
6
wearing,
7
red, being the
Read
and dutifully
woman,
with her ".
Lord,
again '.
" she
kalittogai 59,
to ensure either
cirrilthat " as
the ardour of our
acknowledgment
understand
adamant
these
though
extraordinary
intercourse
her ".
Raguel
night."
wife.
Vows.
for
spirits
aphrodite
devadasis, or
women vesyas
or
parattai (
Ilampuranar.
men of the other
that
called,
wearing
red, .the
viii
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93
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108
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140
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6
1017
17
3
8
24
25
manimakhalai
objectively
subiects
Roman Kings
Ettuthoka
conceived
money
were
dancing
produced with
must drink,
proatitnte
Arti $mriti
acrificed
to the anxious
to the lonely
method
but those
Silappapikara
out of tho
of the rigion
padasaalam
no atoning
horror with
horror with
to a full
This part
were
manimeka
lai
abjectly
subjects
Roman
King
Eauthokai
conceived
coins
wore
dance
produced by
must drink,
prostitute
herself Atri
Smriti
sacrificed
by the
anxious by
the lonely
methods
buttomens
Silappadika
ram out of
the
of the
region
padasala
11837