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The 19th-century Christian missionary [[George Uglow Pope]] claimed that Valluvar must have come in contact with Christian teachers such as [[Pantaenus]] of Alexandria, imbibed Christian ideas and peculiarities of Alexandrian teachers and then wrote the "wonderful Kurral" with an echo of the "Sermon of the Mount".{{sfn|Zvelebil|1975|p=125}} According to Pope, Valluvar must have lived in the ninth century CE because that would fit the historical chronology to his theory.{{sfn|Zvelebil|1973|pp=156–157}} Nevertheless, scholars, including Zvelebil, J. M. Nallaswamy Pillai, Sundaram Pillai, Kanakasabai Pillai, and Krishnaswamy Aiyengar, and even missionaries such as [[John Lazarus (missionary)|John Lazarus]] refute such claims.{{sfn|Manavalan, 2009|p=39}}{{sfn|Zvelebil|1973|pp=156-171}}{{sfn|Manavalan, 2009|pp=26–27}} Pillai declares Pope's claim as "an absurd literary anachronism" and says that the first two books of the Kural, in particular, are "a stumbling block which can browbeat the most sublime ideas of Christian morality."{{sfn|Manavalan, 2009|pp=26–27}} According to [[John Lazarus (missionary)|John Lazarus]], the Kural's chapter on "no killing" applies to both humans and animals, in stark contrast to the Bible's concept of killing, which refers only to the taking away of human life.{{sfn|Manavalan, 2009|p=42}} He observes, "None of the ten epithets by which the Deity is described in the opening chapter of the Kural have the remotest connection with Christ or God, that is to say, as they are designated in the Bible".{{sfn|Manavalan, 2009|p=42}} He also says that the chapter on love "is quite different from the |
The 19th-century Christian missionary [[George Uglow Pope]] claimed that Valluvar must have come in contact with Christian teachers such as [[Pantaenus]] of Alexandria, imbibed Christian ideas and peculiarities of Alexandrian teachers and then wrote the "wonderful Kurral" with an echo of the "Sermon of the Mount".{{sfn|Zvelebil|1975|p=125}} According to Pope, Valluvar must have lived in the ninth century CE because that would fit the historical chronology to his theory.{{sfn|Zvelebil|1973|pp=156–157}} Nevertheless, scholars, including Zvelebil, J. M. Nallaswamy Pillai, Sundaram Pillai, Kanakasabai Pillai, and Krishnaswamy Aiyengar, and even missionaries such as [[John Lazarus (missionary)|John Lazarus]] refute such claims.{{sfn|Manavalan, 2009|p=39}}{{sfn|Zvelebil|1973|pp=156-171}}{{sfn|Manavalan, 2009|pp=26–27}} Pillai declares Pope's claim as "an absurd literary anachronism" and says that the first two books of the Kural, in particular, are "a stumbling block which can browbeat the most sublime ideas of Christian morality."{{sfn|Manavalan, 2009|pp=26–27}} According to [[John Lazarus (missionary)|John Lazarus]], the Kural's chapter on "no killing" applies to both humans and animals, in stark contrast to the Bible's concept of killing, which refers only to the taking away of human life.{{sfn|Manavalan, 2009|p=42}} He observes, "None of the ten epithets by which the Deity is described in the opening chapter of the Kural have the remotest connection with Christ or God, that is to say, as they are designated in the Bible".{{sfn|Manavalan, 2009|p=42}} He also says that the chapter on love "is quite different from the Apostle’s eulogium in 1 Cor. xiii".{{sfn|Manavalan, 2009|p=42}} |
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In the 1960s, some South Indian Christians led by M. Deivanayagam at the [[Madras Christian College]], presented Valluvar as a disciple of [[Thomas the Apostle]].{{sfn|Jongeneel|2009|p=111}} According to this theory, Thomas visited present-day Chennai, where Valluvar listened to his lectures on the [[Sermon of the Mount]].{{sfn|Lal|1992|p=4341}}{{sfn|Jongeneel|2009|p=111}} However, later scholars refute this claim. According to Zvelebil, the ethics and ideas in Valluvar's work are not [[Christian ethics]], but those found in [[Jainism]] doctrine,{{sfn|Zvelebil|1973|pp=156–171}} which can be seen from the Kural's unwavering emphasis on the ethics of [[moral vegetarianism]] (Chapter 26) and [[non-killing]] (Chapter 33), as against any of the [[Abrahamic]] religious texts.{{sfn|Zvelebil|1973|pp=156–171}} |
In the 1960s, some South Indian Christians led by M. Deivanayagam at the [[Madras Christian College]], presented Valluvar as a disciple of [[Thomas the Apostle]].{{sfn|Jongeneel|2009|p=111}} According to this theory, Thomas visited present-day Chennai, where Valluvar listened to his lectures on the [[Sermon of the Mount]].{{sfn|Lal|1992|p=4341}}{{sfn|Jongeneel|2009|p=111}} However, later scholars refute this claim. According to Zvelebil, the ethics and ideas in Valluvar's work are not [[Christian ethics]], but those found in [[Jainism]] doctrine,{{sfn|Zvelebil|1973|pp=156–171}} which can be seen from the Kural's unwavering emphasis on the ethics of [[moral vegetarianism]] (Chapter 26) and [[non-killing]] (Chapter 33), as against any of the [[Abrahamic]] religious texts.{{sfn|Zvelebil|1973|pp=156–171}} |
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Greek: Ά ά Έ έ Ή ή Ί ί Ό ό Ύ ύ Ώ ώ Α α Β β Γ γ Δ δ Ε ε Ζ ζ Η η Θ θ Ι ι Κ κ Λ λ Μ μ Ν ν Ξ ξ Ο ο Π π Ρ ρ Σ σ ς Τ τ Υ υ Φ φ Χ χ Ψ ψ Ω ω {{Polytonic|}}
Cyrillic: А а Б б В в Г г Ґ ґ Ѓ ѓ Д д Ђ ђ Е е Ё ё Є є Ж ж З з Ѕ ѕ И и І і Ї ї Й й Ј ј К к Ќ ќ Л л Љ љ М м Н н Њ њ О о П п Р р С с Т т Ћ ћ У у Ў ў Ф ф Х х Ц ц Ч ч Џ џ Ш ш Щ щ Ъ ъ Ы ы Ь ь Э э Ю ю Я я ́
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