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| - Das Pattinappalai (பட்டினப்பாலை Paṭṭiṉappālai [ˈpaʈːɨnəpːaːlɛi̯] „Die Stadt und die Wüste“) ist ein Werk der alttamilischen Sangam-Literatur. Es handelt sich um ein längeres Einzelgedicht in einer Mischform der Genres der Liebes- und Heldendichtung (agam und puram). Innerhalb der Sangam-Literatur gehört es zur Gruppe der „zehn Gesänge“ (Pattuppattu). Das Pattinappalai hat eine Länge von 301 Zeilen und ist in den Versmaßen Vanchi und Agaval verfasst. Es wird dem Autor zugeschrieben, der auch das Perumbanatruppadai verfasst haben soll. Der Text ist in einer Mischform der Genres der Liebes- und Heldendichtung (agam und puram) verfasst. Das Gedicht handelt von einem Liebenden, der im Begriff steht, nach Kaverippattinam, die Hauptstadt des Chola-Königs Karikala zu gehen, es aber nicht übers Herz bringt, seine Geliebte allein zurückzulassen. Dies ist eines konventionelles Thema der alttamilischen Liebesdichtung, die mit der Wüste (palai), einer der „fünf Landschaften“ des Agam-Genres assoziiert wird. Das Liebeselement nimmt aber nur 5 von 301 Zeilen ein. Die restlichen 296 Zeilen preisen dagegen den Herrscher Karikala und seine Hauptstadt Kaveripattinam (das Chaberis des Claudius Ptolemäus). Dies entspricht dem Typ des Lobgedichts der Heldendichtung (puram). Die Datierung der Sangam-Literatur ist höchst unsicher. Anhand sprachlicher und stilistischer Kriterien wird für das Pattinappalai aber ein Entstehungszeitraum im 5. Jahrhundert vorgeschlagen. (de)
- Paṭṭiṉappālai (Tamil: பட்டினப் பாலை) is a Tamil poem in the ancient Sangam literature. It contains 301 lines, of which 296 lines are about the port city of Kaveripoompattinam, the early Chola kingdom and the Chola king Karikalan. The remaining 5 lines are on the proposed separation by a man who wants to move there and the separation pain of his wife who would miss her husband's love. Of the 301 lines, 153 are in the vanci meter and the rest are in akaval. It is sometimes referred to as Vancinetumpattu, or the "long song in the vanci meter". The poem was composed by Katiyalur Uruttirankannanar, sometime around 1st century and 2nd century CE, states Kamil Zvelebil – a Tamil literature scholar. The title Pattinappalai is combination of two words, pattinam (city) and palai (desert, metonymically "separation, love division"). The poem has a lengthy initial section on the harbor capital city of the ancient Cholas, Kaveripattinam, also referred to as Kavirippattinam, Kaveripumpattinam, Pugar, Puhar, or Kakanthi. This section contains a vivid description of a busy maritime coastal city, the big ships, the fishermen, the markets, its festivals and feasts, and the people. The lines about the lover's separation appear in lines 261–264 and lines 379–382. Between these, is the description of the generous Chola king and the kingdom. The husband is so moved by his wife's inconsolable pain that he postpones his move. The poem is an important and rich source of historical information about the ancient Chola kingdom and its capital city. The Pattinappalai mentions the city's music and dance traditions, cock and ram fights, the thriving alcohol and fisheries business, the overseas and domestic trade among the Indian peninsular port cities. There is a mention of goods coming from Burma, Ceylon, northern India, and the River Ganges valley. The section on the Chola king describe the king's initial struggles to gain his throne because neighboring kingdoms had invaded the Chola territory when he was a child. The poem then describes the wars he won, the slaves he took, his return to the throne, his generosity to his people, the artists and the bards. The Pattinappalai gives a window into the ethical premises that were idealised by the ancient Tamil society in the Chola kingdom. The peaceful lives of the people is thus described, according to JV Chellaih: Quite free and happy are their livesAmidst their multiplying kinThey know no foes; the fishes playNear the fishers' quarters unafraid,And cattle multiply untouchedIn butchers haunts.The merchants thusCondemn the taking of these lives,They tolerate not thieving vile,They do their duties by the gods,Oblations offer, tend with careFine bulls and cows, exalt the priestsThat teach the Vedas four, they giveTheir guests food cooked and uncooked tooUnstintingly they dispense almsAnd live a life of gracious love — Pattinappalai 227–241 For the merchants plying their trade, some of the lines in this poem state: They speak the truth and deem it shameTo lie. For others' good they haveThe same regard as for their ownIn trade. Nor do they try to getToo much in selling their own goodsNor give too little when they buyThey set a fair price on all things. — Pattinappalai 245–251 The borders of the city with great fameare protected by the celestials. Swifthorses with lifted heads arrive on shipsfrom abroad, sacks of black pepper arrivefrom inland by wagons, gold comes fromnorthern mountains, sandalwood and akilwood come from the western mountains,and materials come from the Ganges.The yields of river Kāviri, food items fromEelam, products made in Burma, and manyrare and big things are piled up together onthe wide streets, bending the land under. — Pattinappalai 183-193 This ancient poem regained popularity during 9th to 12th century CE, the later Chola empire, when the court poets used it glorify the ancient heritage and success of the dynasty centuries ago. It is quoted in Tamil literature and temple inscriptions composed during the 11th and 12th century. The Pattinappalai is notable for its mention of the early Chola kingdom as a cosmopolitan region, where Buddhist, Hindu and Jain monasteries and communities co-existed. It mentions the worship of Murugan. According to scholars such as Miksic, Yian, Meenakshisundararajan and others, the Pattinappalai is an early textual evidence of the significance of overseas trade that economically and culturally linked Tamil regions with southeast Asian communities in Indonesia, Thailand and Malaysia. One of the trade destinations "Kadaram" in this poem has long been proposed to be the same as modern Kedah in Malaysia, starting with the proposal of K A Nilakanta Sastri in his History of Sri Vijaya. The poem is also an early record attesting to the cultural practice of dedicating memorial Hero stones in South India (lines 88–89). (en)
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