In the art of warfare, methods of fortification and of assaulting and defending fortresses (Purisai or Ahappa) appear to have been fairly well developed. The high battlement walls (Nayil) of fortresses, their heavy wooden doors and crossbars are alluded to, as also different types of forts such as mountain – forts, sea Ports, etc.
The walls, moat (Ahali or Kidangu) and the towered gates (Parvgal) of the large Pandyan capital Madurai its tall mansions and broad streets and its bazaars bright with flags of various kinds, are described in the Maduraikanji. The fortress of Kanapper had on additional fence of impenetrable forest the sufferings of a beleaguered fortress from the subject of a poem by Kovur Kilar.
The traditional fourfold army (Padai) comprising chariots, elephants, cavalry and infantry is often mentioned, and the importance of elephant and horse is regularly stressed. Chariots were drawn by oxen or horses. Sword (Vat) and shield (Kedaham or Kiduhu) were used in close combat, and the Tomaram is mentioned, evidently as missiles to be thrown at the enemy from a distance.
Body-armour (tol) made of tiger-skin for the protection of the body, and covers of leather for the forearm were in use. The drum and the conch were sounded on the battlefield. Generally the war started with a well-known incident, viz., cattle-lifting known as atandombal in the Tolkappiam. The warriors wore the heroic anklet called virakkalal on which the heroic deeds of the wearer were inscribed.
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The summons to arms was usually by beat of drum, and in the army the van (Tusi) and the rear (Kulai) were distinguished besides the flanks (Pakkam). The war drum was worshipped as a deity and crows and kites ate the Bali offered.
Before marching, the sword was taken into a procession and umbrella and drum were sent in advance as a token of March towards the battlefield. This was known as the ceremuny of Nalkol.
The slain soldiers were believed to attain the ‘heaven of heroes’ (Virasvarga) and were often honoured by the erection of memorial stones (Virakkal or Nadukal) inscribed with the details of their warlike achievements. It was customary for people who sought victory in war to worship the nadukal to bless them with victory. It later became the God of victory.
The victor often carried the enemies’ cattle as well as the gates of their fortresses away as trophies; his tutelary or guardian tree was cut off as an indication of victory and its stems were converted into a war-drum.
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The gold from the face ornaments (odai) of their elephants were converted into flowers as a present for minstrels and their cr made into an anklet. The cornfields were dest A particularly hated spot was ploughed with a of donkeys and asses, and white millets and’ gram were sown on it.
An institution peculiar to the Sangam Tamils; was the Kavalmaram. The kings – sovereign’ well as the feudatories – maintained with great a tree in the courtyard of their palaces or Need Manaram or some central place in the town some convenient or well-protected spot. It totemic symbol and was believed that the the power to protect the town; it was, ther called ‘tutelary tree’, a Kadimaram Kavalmaram.
If the enemy king tied up his el to the Kavalmaram, it was the biggest could offer to the vanquished king and if it cut, it was tantamount to the king being deff and driven out. Senguttuvan destroyed Pal, vembu (margosa) tree and transported it in a vehicle drawn by elephants which were yok the carriage by strong ropes made of the the hair of the women of the enemy l’ Kalangaikkanni Narmudi Cheral defeate chieftain Nannan (the rules of Puli land) an down his vahai (albizzia lebbek) tree.