he no doubt meant that snow, pure everywhere, becomes purer by association with the temple of Diana at Ephesus, the celebrated edifice in honour of the goddess of chastity.¹⁹ The Tamil poets work in similar associations where possible. The eyes of a lady are compared to the round water-lilies. A Tamil poet would not be satisfied with any simile in general; he would want a historical simile. He would rather refer to the water-lilies growing in the region of a particular king or chief. This topical and specific setting served a double purpose, namely, to praise the region or its ruler, as well as to say that the flowers in the particular region would be lovelier because of the goodness and righteousness of the persons associated with it. The latter inference is derived from the historical allusion and the lesson is that the beauty of a landscape is commensurate with the moral beauty and ethical ideals of its rulers and citizens. While in puṛam poetry such assertions are directly made as may be seen in any panegyric poem, in akam poetry they are alluded or suggested as in the examples that follow.

The taste of water after eating the (nelli) gooseberry is sweet. However, the poet thinks that it will be sweeter after eating the gooseberry in Paṇṇan’s orchard, for he is one who does not live for himself but for others.²⁰

   Paari, one of the last seven patrons of poets, had a picturesque lake in the hill territory of which he was chief. The water-flowers which bloomed there are sometimes objects of comparison. In a poem in which a lover is remonstrated for his coldness and indifference towards his beloved, the lady’s nurse addresses, him in these words:

Water on a January morning would be cool and crystal-clear in all lakes. Many lakes could have been taken as a term

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