The Bhikṣuṇī Maṇimēkhalai

57 - How Far Historical in Character?
But there are references scattered through the work to other shrines
and to the votaries of other religions that enable us to infer that not
only Buddhism, but Jainism and all the different forms of Hinduism
extending from the extreme theism of the [23] Saiva or Vaiṣṇava to
the complete atheism of the Lokāyata or the Bhūtavādī flourished
alike. Learning was highly respected, and learned men of all
persuasions alike were treated with respect whatever their ultimate
convictions.
There is one feature that is referred to here which also finds reference
in the Śilappadhikāram, a festival to Indra celebrated with great éclat
in the city of Puhār. A festival to Indra seems to be more or less a
common festival and celebrated all over India. But that which was
celebrated in Puhār had a peculiar significance. There is nothing
otherwise to indicate that it was a festival peculiar to this particular
city. That festival lasted for twenty-eight days in the month of Caitra
(April-May) and came to a close, as near as possible on the full moon
day. The celebration in Puhār was of such a character that the heaven
of Indra itself was vacated by the Gods coming down to witness the
festival in Puhār. This festival was ordained at the special request of
one of the ancient Cōḻas and hence the peculiar importance of it in
Puhār. It is the forgetting of the annual celebration of this festival
that was directly responsible for the destruction, partial or complete,
of Puhār in the course of the story of Maṇimēkhalai.
Having said so much about what may be considered historical details
in the work, it is now necessary to consider the supernatural elements
introduced in the poem. What are the elements themselves? How are
they used in the poem? Can we regard the human features of the
poem as historical notwithstanding the fact that they are mixed up