torrid months has looked up to the skies in vain. The thunder is such that it resounds like tremendous drums. Serpents, on hearing it turn cold with fear; it seems to sever their heads from their sinuous coils.16 The heroine's companion, to give solace to her mistress can but point to the clouds and the flowers that the first rains have caused to bloom, to remind her that the season has set in and that, therefore, the chief will soon return.17 But, if even in spite of these rains he has not returned, she adds in comforting strain, it is not that he has failed to keep his word, but Nature has not followed its usual course, or it is the previous year's surplus waters of which the clouds are unburdening themselves before they prepare to store up the waters for the oncoming season! Even the trees and creepers that flower have allowed themselves to be deceived. How have the konrai trees of heavy stems been foolish. Though the season announced by him who has crossed the rugged arid waste has not yet come, they have covered their branches with dense flowers, believing that these rains out of time are the showers of the season to come.18 |
The rain brings untold blessings. All Nature is happy and content, and the trees of the pastoral regions begin to flower. The flower that is most mentioned is the flower that is the emblem of this region, the white candid mullai of incomparable fragrance, the symbol of chastity. It is easy to understand how the flower of this region became the symbol of conjugal fidelity on the part of woman. The choice could not have fallen on a prettier flower. Towards dusk, the conventional hour of the day to be taken into account in these poems, the mullai creepers fill the vicinity with the fragrance of their flowers. Since they denote conjugal fidelity, the heroines prefer the mullai buds and flowers for their wreaths and garlands. The people of this region prefer to play and dance in the glades where it abounds, and the ------------------------------------------------------------------------------------------------------------------ 16Kur; 190, 200; Akam; 92, 202. | 17Kur; 358. |
18Kur; 66; C. 21, 251, 382. See Lectures on Kuruntokai (Tm) Tirunelveli, 1940; pp. 56-101. |