Madras in the 12th Century

The Periya Puranam of Sekkizhar is the first hagiography of the 63 Saivite saints collectively known as the Nayanmars. It dates to the 12th century. Apart from the biographies themselves, the work also offers rich details about the ecology and landscape of the places associated with the saints in Madras. In some descriptions, little seems to have changed even today. In others, one can only wonder at what has been lost.

Sekkizhar himself was born in Kundrathur, which now forms part of the Chennai Metropolitan Area. Naturally, he knew the region of Thondaimandalam very well.

Coastal Madras in the 12th Century

One striking passage appears in the life of Thirukuripputhondar, who lived in Kanchipuram. While describing the beauty of the region, Sekkizhar mentions Thiruvottriyur, Mylapore, Thiruvanmiyur, and Mamallapuram in exactly that order. These places later became part of Madras and today belong to Chennai. Interestingly, a traveller moving from north to south Chennai would still follow almost the same coastal route.

An important feature in these descriptions is the strong presence of fishing communities. In Sekkizhar’s time, fisherwomen repaired and wove nets by hand. Today, those nets have largely become plastic. Meanwhile, the men dived into the sea and surfaced with conches for trade. When the boats returned, the day’s catch was spread across the sands for sale.

Salt pans also formed an important part of the coastal economy. Workers collected and sold salt in large quantities. Therefore, when modern administrations propose changes to the shoreline, they must remember the original stakeholders of the coast — the fishing community.

Thiruvottriyur and Shaivism in Medieval Chennai

Thiruvanmiyur appears to have been a smaller settlement than either Thiruvottriyur or Mylapore. Sekkizhar mainly praises its natural beauty. However, Thiruvottriyur clearly emerges as a major centre of Shaivism. This becomes evident in the chapter on Kaliya Nayanar, who worked as an oil merchant. According to the text, he lived on Sakkarapadi Street, a road that can no longer be identified.

The four principal streets of the town are described as broad enough for temple cars to pass through comfortably. Inscriptions also show that Thiruvottriyur had a strong Devadasi tradition. Sekkizhar supports this by describing many pavilions where dancers performed.

He also writes about Shaivite maths that fed devotees. Today, most of these institutions no longer survive in their original form. Many later evolved into temples, though traces of their monastic origins remain in their names.

Mylapore as a Medieval Port Town

Mylapore appears in the *Periya Puranam* as a colourful and prosperous settlement. Much of that festive character still survives today. In the chapter on Vayilar Nayanar, Sekkizhar describes Mylapore as a busy port filled with ships from distant lands. Each vessel carried its own identifying flag. Interestingly, a harbour known as Shah Bandar continued to exist there even into colonial times. However, it gradually declined. It is also possible that the British destroyed it after taking control of San Thome.

In Sekkizhar’s account, the port comes alive vividly. Elephant calves are unloaded from ships while buffaloes wander along the sands. Above them, dark clouds gather across the sky. It is a rare literary passage that celebrates beauty in darkness and blackness.

The Festive Streets of Mylapore

The Mada Veedis of Mylapore, though not necessarily the present streets, are described as constantly festive. Young men and women move about freely. Sekkizhar describes their banter through symbolism. Bees hover around the fragrant hair of young women, almost as though they carry messages from the men.

Both Mylapore and Thiruvottriyur also appear as places of great prosperity. Sekkizhar describes tall mansions that seem to pierce the sky. The trees and creepers are so thick that sunlight and moonlight filter through only in small patches.

Maritime Trade in Medieval Mylapore

Further descriptions of Mylapore appear in the chapter on Tirugnanasambandar. As is well known, the saint visited the town at the invitation of Sivanesan, a wealthy merchant of Mylapore. Sivanesan wanted him to resurrect his daughter Poompavai. In the passages that follow, Sekkizhar describes Mylapore as a *Perunagar*, or great town. People from many backgrounds lived there. Shaivites, Buddhists, and Jains all shared the settlement.

The port receives mention once again. Sekkizhar specifically notes that Sivanesan built his fortune through maritime trade. Clearly, Mylapore was then an active centre of sea-based commerce.

Sambandar’s Arrival in Mylapore

When Sambandar arrived in Mylapore, he received what would today resemble a civic reception. At Sivanesan’s expense, the streets were richly decorated. The saint seems to have travelled along the coastal route. Sekkizhar specifically notes that he crossed salt pans on the way.

Today, the nearest surviving salt pans lie around Kelambakkam. Even these, however, are said to be disappearing gradually.

This article appeared in The Hindu–https://www.thehindu.com/news/cities/chennai/madras-in-the-12th-century/article70969706.ece

My book, Chennai, A Biography can be ordered–https://sriramv.com/2021/12/27/how-to-buy-autographed-copies-of-chennai-a-biography-from-outstation/20.ece