than ordinary emphasis on his irascible temper (III.i. 18, V.i. 10). His stiff and unyielding nature in not acceding to any of the terms proposed by JIVAKA'S messenger, his brusque manner of treating KUDILA'S advances to secure his favour, his challenge to JIVAKA even after winning his daughter's affections are characteristic peculiarities of this rough soldier, who would be more at home in a field of battle than in the quieter scenes of domestic and even diplomatic life. He seems to have carried this brusqueness too far and paid little respect to conventions so much so that he easily earned the reputation of being self-willed and opinionative (III.i. 73). No doubt, this unconventionality stands in strong contrast with the character of MANONMANI - the child of conventions. Yet in other respects the lovers resemble each other to a remarkable extent. The beauty of PURUSHOTHAMA conveyed in V.i. 42-3 is only equalied by MANONMANI'S graces of person as described in I.i. 128-135. Compare with this SUNDARA'S picture of PURUSHOTHAMA in I.iv. 188-198. On another side also he resembles MANONMANI. He too is infected with the contemplative touch of a mystic Philosophy (II.i. 18-22). Compare the sentiments contained in such catches of song issuing from the love-swallowed soul of PURUSHOTHAMA as 'புலனாரக் காண்பதுவே...............யுண்டே' (V.i.) with the reasoned convictions of MANONMANI contained in III.iii.82-90. Possessing this kinship in the mystic strain of thought, both of them seem to have come under the influence of SUNDARA, directly or indirectly, as is hinted at by KARUNAKARA (III.iv. 215-217). Towards their respective dream -images these lovers stand in an almost identical attitude. They consider them as more real than reality and place themselves unquestioningly under their enthralling influence. And in the end to our great surprise their faith stands justified by success to which they themselves have not consciously contributed anything. The Philosophy of Manonmaniyam is an expanded homily on the Shakespearean Text : "There are more things in heaven and earth. Horatio! Than are dreamt of in our Philosophy."

Vani

Next may be taken up a more human pair of lovers - VANI and her NATARAJAN - the story of whose sometime star-crossed love runs by the side of the stately stream of MANONMANI'S affection as a crystal -clear rivulet meandering and adding a charm of its own. VANI meets us as a maiden who has blossomed earlier than MANONMANI to drink of the dews of love. When MANONMANI suggests the possible substitution of PALADEVA in the affections of VANI, the latter bursts out into a passionate protest (I.ii. 47-49) and holds forth on the entrancing mysteries of love (I.ii. 62-65). To this MANONMANI, in the security of unawakened love, answers 'காதல் இதுவேயாமெனில் இகழ்தற்பாற்றே' (I.ii. 69-72). VANI, as a woman who had conned love's lore more deeply gives