but also phrases²⁷ and poetic rhythm²⁸ have been borrowed from the Cintāmaṇi.

“Fate” in Tēmpāvaṇi has been given a new interpretation. Beschi in his Latin commentary on the Kuṟaḷ has written at length on destiny. He has no belief in the native traditional belief of rebirth, nor does he believe that the deeds of previous births determine the course of subsequent ones. The destiny of man therefore is not determined by the deeds of his earlier births.²⁹

Some phrases of the Tēmpāvaṇi are from the Cilappatikāram.³⁰ The fluttering of a flag in the imagination of certain poets has a double meaning. To some, it signifies a welcome while to others it is a warning not to proceed. The latter meaning is expressed in the Cilappatikāram³¹, while in the Rāmāyaṇam (of Kampaṉ) it is both.³² In the Makāpāratam also, it signifies the latter only.³³ Beschi in the Tēmpāvaṇi has used it to depict both.³⁴

His descriptions of the country and the city are closely allied to the Cintāmaṇi and the Kampa Rāmānayaṇam.³⁵ Such descriptions are not a characteristic feature of western literature but Tamil literary works abound in them. The description of

29. Tem. Ch. 27, Sts. 83-117

31.Cil. Ch. 13, lines 189, 190

32. K. Ram. Mitilaikkāṭcippaṭalam; St. 1

33. Makāpāratam; Uttiyōkaparuvam; Vācutevaṉai Paṭaituṇai Aḷaitta Carukkam; St. 6

34. Tem. Ch. 2, St. 19; Ch. 22, St. 28; Ch. 30, St. 151; Ch. 12, St.59