poetical genius and some of the fragments are veritable gems.”¹⁸⁵ Regarding the names of Chieftains and Kings, which appeared in the Puṟānāṉūṟu Pope was baffled ― since their names were not recognised in inscription and coins during his day. Today, however, an outline of history has been constructed.

Pope has written and published nine articles about Puṟanāṉūṟu. Certain kings, poets and chieftains have been written about. They are: Kapilar, Pāri, Kōpperuñcoḷaṉ, Pottiyār, Picirāntaiyār, King Vaiyāvik Kō-perum Pēkaṉ and his deserted Queen Kaṇṇaki, Ōri, Kiḷḷivaḷavaṉ, Peruntalai Cāttaṉār, Perumcittiraṉār, Pāṇṭyaṉ Neṭuñceḷian and Tirumuṭikkāri. Some of the Puṟanāṉūṟu verses ascribed to the above poets were translated by Pope.

Writing about the Pāri legend (which said he gave his chariot for the Jasmine plant to creep upon), Pope says that the name Jasmine was probably a damsel for whom the King Pāri gave his chariot.¹⁸⁶ This is quite an interesting interpretation but it is doubtful whether scholars will accept it.

The grace and beauty of the original verses about Pāri and his daughters, Pope thinks will disappear when translated into English.¹⁸⁷ Reading between the lines, we realise how difficult the job of translation was.

The circumstances and events met by the wandering band are similar to those expressed by Sir Walter Scott in his “Ballads.”¹⁸⁸ This was pointed out by Pope.

There was a widespread belief that the Kapilar of the Caṅkam classics was identical with the Kapilar of the “akaval”. Pope writes about this but he feels that they are two different persons and that the “akaval” was a much later creation¹⁸⁹ Madras scholars are in agreement with Pope.

185. Ibid.

186. P.L.T. Vol. I, No. 12, May 1898

187. Ibid.

188. Ibid.

189. Ibid.