Chapter IX: Part 9

Among plants, the tulasi or sacred basil (Ocimum sanctum) is the most sacred of all. It is supposed to be pervaded by the essence of both Vishnu and Lakshmi: according to some legends, it is a metamorphosis of Sita and Rukmini. The daily prayer offered to the tulasi is thus rendered by Monier Williams. "I adore that tulasi in whose roots are all the sacred places of pilgrimage, in whose centre are all the deities, and in whose upper branches are all the Vedas." The udumbara (Ficus glomerata) is also sacred. Under this tree Dattatreya, the incarnation of the Trinity, performed his ascetic austerities. The Nambutiri says that, according to the sastras, there must be one of these trees in his compound, and, if it is not there, he imagines it is. The bilva (Ægle Marmelos) is specially sacred to Siva all over Southern India. To the Nambutiri it is very sacred. Its leaves are supposed to represent the three attributes of Siva--Satva, Raja, and Tama--and also his three eyes and his trisulam (trident). They are used by the Nambutiri in propitiatory ceremonies to that god. An offering of a single leaf of this tree is believed to annihilate the sins done three births or existence. Kusa grass (Eragrostis cynosuroides) is very sacred, and used in many ceremonies. At the churning of the ocean, the snakes are said to have been greedy enough to lick the nectar off the kusa grass, and got their tongues split in consequence. The asvaththa (Ficus religiosa) is also very sacred to the Nambutiris. It is supposed to be pervaded by the spirit of Brahma the Creator.

From the sun (Surya, the sun-god) emanate light and heat, and to its powers all vegetation is due, so the Nambutiri worships it daily. He also offers puja to the sun and moon as belonging to the nine navagrahas (planets). The planets are the Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn, Rahu and Ketu. They influence the destinies of men, and therefore come in for some worship. The three last are sinister in their effects, and must be propitiated.

Namdev.--A synonym of Rangari.

Nanchi Kuruva.--A name for Kuruvas, who inhabit Nanchinad in Travancore.

Nanchinad Vellala.--The Nanchinad Vellalas, to the number of 18,000, are found scattered all over Travancore, though their chief centre is Nanchinad, composed of the taluks of Tovala and Agastisvaram. Their manners and customs at the present day are so different to those of the Tamil Vellalas that they may be regarded as a separate caste indigenous to Travancore and Cochin. Like other Sudras of Travancore, they add the title Pillai to their name, which is often preceded by the title Kannaku.

From a copper-plate grant in the possession of the Syrian Christians, dated A.D. 824, we learn that one family of carpenters, and four families of Vellalas, were entrusted with the growing of plants on the sea-coast, the latter being the Karalars or trustees. From this it appears that the Vellalas must have settled on the west coast in the ninth century at the latest. The Nanchinad Vellalas were not originally different from their Pandyan analogues, but settled in the taluks above mentioned, over which the Pandyans held sway during several periods in mediæval times. On one occasion, when there was a dispute about the territorial jurisdiction of Nanchinad between the Maharaja of Travancore and the Pandyan ruler, the leading Vellalas of these taluks went over in a body to the Travancore camp, and swore allegiance to the Travancore throne. They gradually renounced even the law of inheritance, which their brethren of the Tamil country followed, and adopted many novel customs, which they found prevalent in Kerala. From Nanchinad the caste spread in all directions, and, as most of them were respectable men with good education and mathematical training, their services were utilised for account-keeping in the civil and military departments of the State. They must, of course, be clearly distinguished from the Tamil makkathayam Vellalas of Kuttamperur in Tiruvella, who have also become naturalised in Travancore,

For the following note, I am indebted to Mr. N. Subramani Aiyar.

Like the Tamil Vellalas, the Nanchinad Vellalas are divided into two classes, Saiva and Asaiva, of which the former abstain from flesh and fish, while the latter have no such scruple. Asaivas will take food in the houses of Saivas, but the Saivas cook their own food when they go to an Asaiva house. Again, though the Saivas marry girls from Asaiva families, they are taught the Saiva hymn by the Gurukal immediately afterwards, and prohibited from dining with their former relatives. This custom is, however, only known to prevail in the south. While the Vellalas in the south reside in streets, their brethren in the north live, like Nayars, in isolated houses. In their dress and ornaments, too, the Nanchinad Vellalas living in North Travancore differ from those of the south, inasmuch as they adopt the practice of the Nayars, while the latter are conservative, and true to their old traditions.

The Nanchinad Vellalas are well known, throughout Travancore, for their thrift, industry, and mathematical acumen. Several families have dropped the designation of Vellala, and adopted Nanchinad Nayar as their caste-name.

Their language is largely mixed up with Malayalam words and phrases. Madan Isakki (Yakshi) and Inan are their recognised tutelary deities, and were till recently worshipped in every household. Villati-chanpattu is a common propitiatory song, sung by members of the goldsmith and oilmonger castes, in connection with the ceremonies of the Nanchinad Vellalas. It deals with the origin of these minor deities, and relates the circumstances in which their images were set up in various shrines. Amman-kodai, or offering to the mother, is the most important religious festival. They also observe the Tye-pongal, Depavali, Trikkartikai, Onam and Vishu festivals. The anniversary of ancestors is celebrated, and the Pattukkai ceremony of the Tamil Vellalas, in propitiation of deceased female ancestors, is performed every year. Stories of Chitragupta, the accountant-general of Yama, the Indian Pluto, are recited on the new-moon day in the month, of Chittiray (April-May) with great devotion.

The Nanchinad Vellalas are chiefly an agricultural class, having their own village organisation, with office-bearers such as kariyasthan or secretary, mutalpiti or treasurer, and the pilla or accountant. Contributions towards village funds are made on certain ceremonial occasions. Their high priest belongs to the Umayorubhagam mutt of Kumbakonam, and the North Travancore Vellalas recognise the Panantitta Gurukal as their spiritual adviser. East coast Brahmans often officiate as their priests, and perform the sacrificial and other rites at weddings.

The usual rule is for girls to marry after puberty, but early marriage is not rare. The maternal uncle's or paternal aunt's daughter is regarded as the legitimate bride. The presents to the bridegroom include a mundu and neriyatu, the ordinary Malabar dress, and very often an iron writing-style and knife. This is said to be symbolical of the fact that the Vellalas formed the accountant caste of Travancore, and that several families of them were invited from Madura and Tinnevelly to settle down in Nanchinad for this purpose. A procession of the bridal couple in a palanquin through the streets is a necessary item of the marriage festivities. The Nanchinad Vellalas contract temporary alliances with Nayar women from the Padamangalam section downwards. Divorce is permitted, provided a formal release-deed, or vidu-muri, is executed by the husband. After this, the woman may enter into sambandham (connection) with a Nanchinad or Pandi Vellala.

The laws of inheritance are a curious blend of the makkathayam and marumakkathayam systems. Sons are entitled to a portion of the property, not exceeding a fourth, of the self-acquired property of the father, and also a fourth of what would have descended to him in a makkathayam family. This is called ukantutama, because it is property given out of love as opposed to right. It is a further rule that, in case of divorce, the wife and children should be given this ukantutama, lest they should be left in utter destitution, only a tenth part of the ancestral property being allotted for this purpose, if her husband leaves no separate estate. If more than a fourth of the estate is to be given in this manner, the permission of the heirs in the female line has generally to be obtained. If a man dies without issue, and leaves his wife too old or unwilling to enter into a fresh matrimonial alliance, she is entitled to maintenance out of his estate. A divorced woman, if without issue, is similarly entitled to maintenance during the life of her former husband. The property to which she may thus lay claim is known as nankutama, meaning the property of the nanka or woman. The nankutama cannot be claimed by the widow, if, at the time of her husband's death, she does not live with, and make herself useful to him. When a widow enters into a sambandham alliance, the second husband has to execute a deed called etuppu, agreeing to pay her, either at the time of his death or divorce, a specified sum of money. The ukantutama from the family of her first husband does not go to the issue of a woman who is in possession of an etuppu deed.

The namakarana, or name-giving ceremony, is performed in early life. Many of the names are unknown among Nayars, e.g., Siva, Vishnu, Kuttalalingam, Subramanya, Ponnampalam among males, and Sivakami, Kantimati among females. The tonsure is performed before a boy is three years old. The right of performing the funeral ceremonies is vested in the son, or, failing one, the nephew. Pollution lasts for sixteen days. The karta (chief mourner) has to get himself completely shaved, and wears the sacred thread throughout the period of pollution, or at least on the sixteenth day. On that day oblations of cooked food, water and gingelly (Sesamum) seeds are offered to the departed. If a daughter's son dies, her mother, and not the father, observes pollution.

Nanchinad Vellala has been assumed by males of the Deva-dasi caste in Travancore.

Nandikattu (bull's mouth).--An exogamous sept of Medara.

Nandimandalam.--A sub-division of Razu.

Nanga (naked).--A sub-division of Poroja.

Nangudi Vellala.--The so-called Nangudi Vellalas, or Savalai Pillais, are found inhabiting several villages in the Tinnevelly district, and differ from other Vellalas in several important points. They say that they are Kottai (fort) Vellalas, who have given up the custom of living within a fort. Nangudi women are not allowed to enter the fort at Srivaiguntam, wherein the Kottai Vellalas live. Within the last few years, marriages are said to have taken place between members of the two communities. The Nangudis have exogamous septs or kilais, named for the most part after persons or deities, which, like the septs of the Maravans, run in the female line. The hereditary caste headman is called Pattaththu Pillai. In olden times, members who disobeyed him were made to run through the streets with a rotten tender cocoanut tied to the kudumi (hair knot), while a man ran behind, applying a tamarind switch to the back.

The consent of a girl's maternal uncle and his wife is necessary, before she can marry. The aunt's consent is signified by touching the tali (marriage badge) on the wedding day. The uncle keeps a light, called ayira panthi, burning until the time for tying the tali, A quarter measure of rice is tied up in a cloth, and the knot converted into a wick, which is fed with ghi (clarified butter).

The news of a death in the community is conveyed by the barber. Before the removal of the corpse, all close relations, and at least one pair of Nangudis from every village, must come to the house. Absence on this occasion is considered as a very grave insult. On the second day after death, an Amarantus, called arakkirai, must be cooked.

A special feature in connection with inheritance is that a man should give his daughters some property, and every daughter must be given a house. The husbands have to live in their wives' houses. The property which a woman receives from her father becomes eventually the property of her daughters, and her sons have no claim to it. Sons inherit the property of the father in the usual manner.

Like the Kondaikatti Vellalas, the Nangudis claim that they had the right of placing the crown on the head of the Pandyan kings. In the village of Korkai, there is a tank (pond) called Kannimar Jonai, because celestial maidens used to bathe there. When one Agni Maha Rishi was doing penance, three of the celestial maidens are said to have come to bathe. The Rishi fell in love with them, and eventually three sons were born. These children were brought up by the Vellalas of Korkai at the request of the Rishi, who represented that they were likely to become kings. According to the legend, they became Chera, Chola, and Pandya kings.

Nannuru (four hundred).--An exogamous sept of Madiga.

Nantunikkuruppu.--Recorded, in the Travancore Census Report, 1901, as a synonym of Vatti, a sub-division of Nayar.

Nanukonda.--A sub-division of Lingayat Kapus, named after the village of Nanukonda in the Kurnool district.

Naravidyavaru.--These are Vipravinodis, who are Jangams by caste. They style themselves Naravidyavaru when they perform acrobatic and other feats before ordinary people, and Vipravinodi when they perform before Brahmans. The name Naravidyavaru is said to be a contraction of Narulu-mechche-vidya-cheyu-varu, i.e., those who receive the approbation of men. One of their most favourite feats is throwing three or four wooden or stone balls up into the air, and rolling them quickly in succession over various parts of the body--arms, chest, etc.

Nariangal (nari, jackal).--An exogamous sept of Vallamban.

Narikela (cocoanut).--An exogamous sept of Balija.

Narollu (fibre).--An exogamous sept of Pedakanti Kapu.

Narpathu Katchi (forty-house section).--A sub-division of Valluvan.

Nasrani Mappilla.--A name, in Malabar, applied to Christians.

Nasuvan.--Nasivan or Nasuvan, said to mean unholy, one who should not be touched, or one sprung from the nose, is the name for Ambattans (Tamil barbers). The equivalents Nasiyan and Navidan occur as a name for Telugu barbers, and Malayali barbers who shave Nayars and higher castes. Navidan is further recorded as the occupational name of a sub-division of Tamil Paraiyans, and Vettuvans.

Natamukki.-- Recorded, in the Travancore Census Report, 1901, as a sub-division of Nayar.

Naththalu (snails).--An exogamous sept of Mala.

Natramiludaiyan.--A name, meaning the repository of chaste Tamil, returned by some Nattamans at times of census.

Nattan.--At the Census, 1901, nearly 12,000 individuals returned themselves as Nattan, which is stated by the Census Superintendent to be "a vague term meaning people of the country, reported by some to be a main caste, and by others to be a sub-caste of Vellala. Nearly all of those who returned the name came from Salem and were cultivators, but some of them entered themselves as possessing the title of Servai, which usually denotes an Agamudaiyan" (see Servai, Servaikaran). Nattan also occurs as a title of the Tamil Sembadavan and Pattanavan fishing castes, and of the Vallambans. Portions of the Tamil country are divided into areas known as nadus, in each of which certain castes, known as Nattan or Nattar, are the predominant element. For example, the Vallambans and Kallans are called the Nattars of the Palaya Nadu in the Sivaganga zamindari of the Madura district. In dealing with the tribal affairs of the various castes inhabiting a particular nadu, the lead is taken by the Nattars.

Nattati (the name of a village).--A sub-division of Shanan.

Nattu (sons of the soil).--Recorded as a sub-division of Kallan, and of the Malayans of Cochin.

Nattukattada Nayanmar.--A class of mendicants attached to the Kaikolans (q.v.).

Nattukottai Chetti.--"Of all the Chettis," Mr. Francis writes, [106] "perhaps the most distinctive and interesting are the Nattukottai Chettis, who are wealthy money-lenders with head-quarters in the Tiruppattur and Devakottai divisions of the Sivaganga and Ramnad zamindaris in the Madura district. They are the most go-a-head of all the trading castes in the south, travelling freely to Burma, the Straits Settlements and Ceylon (also Saigon, Mauritius, and South Africa), and having in some cases correspondents in London and on the Continent. As long as their father is alive, the members of a Nattukottai Chetti family usually all live together. The caste is noted in the Madura district for the huge houses, to which this custom has given rise. Married sons have a certain number of rooms set aside for them, and are granted a carefully calculated yearly budget allotment of rice and other necessaries. On the father's death, contrary to all ordinary Hindu usage, the eldest son retains the house, and the youngest his mother's jewels and bed, while the rest of the property is equally divided among all the sons. When a male child is born, a certain sum is usually set aside, and in due time the accumulated interest upon it is spent on the boy's education. As soon as he has picked up business ways sufficiently, he begins life as the agent of some other members of the caste, being perhaps entrusted with a lakh of rupees, often on no better security than an unstamped acknowledgment scratched on a palmyra leaf, and sent off to Burma or Singapore to trade with it, and invest it. A percentage on the profits of this undertaking, and savings from his own salary, form a nucleus which he in turn invests on his own account. His wife will often help pay the house-keeping bills by making baskets and spinning thread, for the women are as thrifty as the men. As a caste they are open-handed and devout. In many houses, one pie in every rupee of profit is regularly set aside for charitable and religious expenditure, and a whip round for a caste-fellow in difficulties is readily responded to. By religion they are fervent Saivites, and many of the men proclaim the fact by wearing a rudraksham (Eleocarpus Ganitrus) fruit, usually set in gold, round their necks. Of late years they have spent very large sums upon several of the famous Saivite shrines in the Madras Presidency, notably those at Chidambaram, [107] Madura, and Tiruvannamalai. Unfortunately, however, much of the work has been executed in the most lamentable modern taste, and it is saddening to contrast the pitiful outcome of their heavy outlay with the results which might have been attained under judicious guidance. The decoration in the new Kaliyana Mahal in the Madura temple is mainly inferior varnished wood-carving, looking-glasses, and coloured glass balls. The same style has been followed at Tiruvannamalai, although lying scattered about in the outer courts of the temple are enough of the old pierced granite pillars to make perhaps the finest mantapam in South India. Owing to their wealth and their money-lending, the Nattukottai Chettis have been called the Jews of South India, but their kindliness and charity deserve more recognition than this description accords."

I am informed that the property of a woman (jewels, vessels, investments, etc.), on her decease, goes to her daughters. As among other Hindu castes, the eldest son may retain the personal effects of his father, and, with the consent of his brothers, may retain his house. But the value thereof is deducted from his share in the property.

It is stated in the Madura Manual that the "Nattukottai Settis in particular are notorious for their greed, and most amusing stories are told about them. However wealthy they may be, they usually live in the most penurious manner, and they will never by any chance show mercy to a debtor, so long as he shall have a penny left, or the chance of earning one. However, to make amends for their rapacity, they are in the habit of spending large sums now and then in works of charity. And, whatever faults there may be, they are most excellent men of business. Indeed, until quite lately, the good faith and honesty of a Nattukottai Setti were proverbial, and are even now conspicuous. The Nattukottai Settis claim to be a good caste, and asserted that they emigrated to this district thousands of years ago from a town called Kaveripattanam, in consequence of an intolerable persecution. But the other Settis will not admit the truth of their story, and affect to despise them greatly, alleging even that they are the bastard descendants of a Muhammadan man and a Kalla woman. The word Nattukottai is said to be a corruption of Nattarasangkottai, the name of a small village near Sivaganga. But this derivation appears to be doubtful." The name is usually said to be derived from Nattukottai, or country fort.

It has been said that "the Nattukottai Chettis, in organisation, co-operation, and business methods, are as remarkable as the European merchants. Very few of them have yet received any English education. They regard education as at present given in public schools as worse than useless for professional men, as it makes men theoretical, and scarcely helps in practice. The simple but strict training which they give their boys, the long and tedious apprenticeship which even the sons of the richest among them have to undergo, make them very efficient in their profession, and methodical in whatever they undertake to do."

Concerning the Nattukottai Chettis, Mr. P. R. Sundara Aiyar writes as follows. [108] "The first and chiefest aim of a Nattukottai Chetti is to make as much money as possible. He does not regard usury as a sin. As a little boy of ten or twelve, he begins to apply himself to business, learns accounts, and attends the shop of his father. As soon as he marries, his father gives him a separate home, or rather compels him to live separately, though often in the same house as his parents. This makes him self-reliant, and produces in him a desire to save as much money as possible. He is given a certain allowance out of the paternal estate, but, if he spends more, he is debited with the excess amount. Every one consequently tries to increase his stock of individual savings. Even the women earn money in a variety of ways. Every rupee saved is laid out at as high a rate of interest as possible. It is commonly stated that a rupee, laid out at the birth of a child at compound interest at 12 per cent., will amount to a lakh of rupees by the time he attains the age of a hundred. The habits of a Nattukottai Chetti are very simple, and his living is very cheap, even when he is rich. So strict are the Chettis in pecuniary matters that, if a relation visits them, he gets only his first meal free, and if he stays longer, is quietly debited with the cost of his stay."

The Nattukottai Chettis [109] are said to employ Kammalans, Valaiyans, Kallans, and Vallambans as their cooks. They are permitted to enter the interior of Hindu temples, and approach near to the innermost doorway of the central shrine. This privilege is doubtless accorded to them owing to the large sums of money which they spend on temples, and in endowing charitable institutions. It is noted, in the Gazetteer of the Madura district, that "of the profits of their commercial transactions, a fixed percentage (called magamai) is usually set aside for charity. Some of the money so collected is spent on keeping up Sanskrit schools, but most of it has been laid out in the repair and restoration of the temples of the south, especial attention being paid to those shrines (padal petta sthalangal, as they are called), which were hymned by the four great poet-saints, Manikya Vachakar, Appar, Tirugnana Sambandhar, and Sundaramurti." "The Chettis," Mr. Sundara Aiyar writes, "are believed to be the most charitable class in Southern India, and undoubtedly they spend the largest amount of money on charity. They set apart a fraction of their profits for charity. They levy rates among themselves for local charities, wherever they go. The income obtained from the rates is generally spent on temples. In new places like Ceylon, Burma, and Singapore, they build new temples, generally dedicated to Subramanya Swami. In India itself, they establish festivals in existing temples, and undertake the repair of temples. Immense sums have been spent by them recently in the renovation and restoration of ancient temples. We should not be surprised to be told that the amount spent within the last thirty years alone amounts to a crore of rupees. Being Saivites, they do not generally care for Vaishnava temples. And, even among Saiva temples, only such as have special sanctity, and have been sung about by the Saiva Nainars or Bhaktas, are patronised by them. They have devoted large sums to the establishment of comfortable choultries (rest-houses), feeding houses, Vedic and recently also Sastraic pathasalas (schools). They have established schools for the education of the Kurukal or the priestly class. And, in fact, every charity of the orthodox Hindu type finds generous support among them."

It is recorded, in the Gazetteer of the Madura district, that the gopurams of the Madura temple "have been repaired of late years at great cost by the Nattukottai Chettis. The northern tower used to consist only of the brick and stone-work storeys, and was known in consequence as the mottai (literally bald) gopuram. Recently, however, a courageous Chetti, who cared nothing for the superstition that it is most unlucky to complete a building left unfinished, placed the usual plaster top upon it."

In recent years, the temple at Chidambaram has been renovated by the Nattukottai Chettis, who "have formed for this and similar restorations a fund which is made up of a fee of four annas per cent. levied from their clients on all sums borrowed by the latter. The capital of this is invested, and the interest thereon devoted exclusively to such undertakings." [110]

In 1906, the purificatory ceremony, or kumbabishekam, of the Sri Pasupathiswara Swami temple at Karur was performed with great pomp. The old temple had been thoroughly overhauled and repaired by the Nattukottai Chettis. The ceremony cost about fifty thousand rupees. Many thousands were fed, and presents of money made to a large number of Vaidiki Brahmans. In the same year, at a public meeting held in Madras to concert measures for establishing a pinjrapole (hospital for animals), one of the resolutions was that early steps should be taken to collect public subscriptions from the Hindu community generally, and in particular from the Nattukottai Chettis, Gujaratis, and other mercantile classes.

Still more recently, the kumbabishekam festival was celebrated at Tiruvanaikkaval, the seat of a celebrated temple near Trichinopoly, which was repaired by the Nattukottai Chettis at a cost of many lakhs of rupees.

By a traditional custom, the Nattukottai Chettis live largely by money-lending. They never serve under any one outside their own community. They either trade on their own account, or are employed as agents or assistants. The pay of an assistant is always calculated for a period of three years, and a portion thereof is paid in advance after a month's service. This the assistant invests to the best advantage. At the end of a year, a portion of the balance of the pay is handed over to him, leaving a small sum to be paid at the end of the contract period. His expenses for board and lodging are met by his employer, and he may receive a small share of the profits of the business. A man, on receiving an agency, starts on an auspicious day, and proceeds to a temple of Ganesa, and to a matam (religious institution) containing figures of Ganesa and Natesa. After prostrating himself before the gods, he proceeds on his way. If he encounters an object of evil omen, he will not continue, and, if he has to journey to a distant spot, he will throw up his appointment. The accounts of the Nattukottai Chettis are audited triennially, an annual audit being inconvenient, as their business is carried on at various remote spots. The foreign business is said [111] to "be transacted by agents belonging to the caste, who receive a salary proportioned to the distance of the place, and also, usually, a percentage on the profits. They generally serve for three years, and then return, and give an account of their stewardship." The commencement of a fresh period of three years is made on an auspicious day called puthukanakkunal (fresh account day), which is observed as a holiday. No business is transacted, and customers are invited, and receive presents of fruits, sweets, etc.

In connection with Nattukottai agencies, Mr. Hayavadana Rao writes as follows. [112] "People of moderate means usually elect to go to distant places as agents of the different firms that have their head offices either at Madura or in the Zamindaris of Ramnad and Sivaganga. The pay of a local agent varies directly with the distance of the place to which he is posted. If he is kept at Madura, he gets Rs. 100 per mensem; if sent to Burma, he gets three times as much; and, if to Natal, about twice the latter sum. If an agent proves himself to be an industrious and energetic man, he is usually given a percentage on the profits. The tenure of office is for three years, six months before the expiry of which the next agent is sent over to work conjointly with the existing one, and study the local conditions. On relief, the agent returns directly to his head office, and delivers over his papers, and then goes to his own village. With this, his connection with his firm practically ceases. He enjoys his well-earned rest of three years, at the end of which he seeks re-employment either under his old firm, or under any other. The former he is bound to, if he has taken a percentage on the profits during his previous tenure of office. If the old firm rejects him when he so offers himself, then he is at liberty to enter service under others." It is said to be very rare for Nattukottai women to accompany their husbands to distant places. "In fact, the husbands have to visit their native places at long intervals, and make a felicitous sojourn in the company of their wives."

The houses of the Nattukottai Chettis are spacious and substantial buildings all based on the same general plan. The front entrance opens into an oblong courtyard with a verandah all round, and rows of rooms at the two sides. At the farther end of the courtyard is an entrance leading into a backyard or set of apartments. Modern houses have imposing exteriors, and an upper storey. Married sons live in separate quarters, and every couple receive from their fathers a fixed yearly allowance, which may amount to twenty rupees and fifteen kalams of paddy. The sons may, if they choose, spend more, but the excess is debited to their account, and, at the time of partition of the estate, deducted, with interest, from their share.

It is noted by Mr. Hayavadana Rao that "the remarkable custom prevails amongst them that obliges all married members to cook separately and eat their meals, though they live in the same house. Even the widowed mother is no exception to this rule. Unmarried members live with their parents until they are married. Allotments of rice and other necessaries are annually made to the several semi-independent members of the household. This custom has given rise to the commodious houses in which members of this caste usually reside."

As concerning the origin of the Nattukottai Chettis, the following story is told. In ancient days, the Vaisyas of the lunar race were living in the town of Santhyapuri in the Naganadu of the Jambudvipa(India). They paid daily visits to the shrine of Vinayaka god made of emerald, and were traders in precious stones. They were much respected, and led the life of orthodox Saivites, wore rudraksha beads, and smeared themselves with sacred ashes. They were, however, much oppressed by a certain ruler, and emigrated in a body to Conjeeveram in the Tondamandalam country in the year 204 of the Kaliyuga. The king of Conjeeveram gave them permission to settle in his territory, and made grants to them of land, temples and matams. They stayed there for a very long time, but, being troubled by heavy taxes and fines, left this part of the country about 2312 Kaliyuga, and settled in the Chola country. The Chola king, being much impressed with them, bestowed on them the privilege of placing the crown on the head of a new ruler at his coronation. At this time, the town of Kaveripumpattanam is said to have been in a very flourishing state, and the north street was occupied by Vaisyas from other countries. Being unwilling to disturb them, the king made the new settlers occupy the east, west, and south streets. As a mark of respect, they were allowed to use flags with the figure of a lion on them, and use golden vessels (kalasam) in their houses. They all, at the instigation of the king, became disciples of one Isanya Sivachariar of Patanjalikshetra (Chidambaram). About 3775 Kaliyuga, Puvandi Chola Raja imprisoned several of the Vaisya women, whereon all the eight thousand Vaisya families destroyed themselves, leaving their male children to be taken care of by a religious teacher named Atmanadhachariar. In all 1,502 children were thus brought up, viz., 600 of six ways from the west street, 502 of seven ways from the east street, and 400 of four ways from the south street. Later on, Puvandi Chola fell ill, and, knowing his recovery to be impossible, sent for the Vaisya boys, and asked them to look after the coronation of his son Rajabhushana Chola. But they said that, as they were bachelors, they could not comply with his request. The king accordingly made them marry Vellala girls. Those of the west street took as wives girls of the Karkaththar section, those of the east street girls of the Sozhia section, and those of the south street girls of the Kaniyala section. The three groups became disciples of three different matams, viz., Tiruvarur, Kumbakonam, and Vanchium. In the year 3790, a dispute arose in connection with the right of priority in receiving sacred ashes between the Vaisya and true Vellala women, and the former were made to become the disciples of a new guru (religious preceptor). About 3808, a Pandya king, named Sundara Pandya, is said to have asked the Chola king to induce some of the Vaisyas to settle down in the Pandya territory. They accordingly once more emigrated in a body, and reached the village of Onkarakudi on a Friday (the constellation Astham being in the ascendant on that day). They were allowed to settle in the tract of country north of the river Vaigai, east of the Piranmalai, and south of Vellar. Those from the east street settled at Ilayaththukudi, those from the west street at Ariyur, and those from the south street at Sundarapattanam. Thus the Chettis became divided into three endogamous sections, of which the Ilayaththukudi and Sundarapattanam are found at the present day in the Madura district. The members of the Ariyur section migrated to the west coast on the destruction of their village. The members of the Ilayaththukudi section became the Nattukottais. They, not being satisfied with only one place of worship, requested the king to give them more temples. Accordingly, temples were provided for different groups at Maththur, Vairavanpatti, Iraniyur, Pillayarpatti, Nemam, Iluppaikudi, Suraikudi, and Velangkudi. At the present day, the Nattukottai Chettis are divided into the following divisions (kovils or temples) and exogamous sub-divisions:--

1. Ilayaththukudi kovil--
Okkurudaiyar.
Pattanasamiar.
Perumaruthurudaiyar.
Kazhanivasakkudaiyar.
Kinkinikkudaiyar.
Perasendurudaiyar.
Siruseththurudaiyar.
2. Maththur kovil--
Uraiyur.
Arumbakur.
Manalur.
Mannur.
Kannur.
Karuppur.
Kulaththur.
3. Vairavan kovil--
Sirukulaththur.
Kazhanivasal.
Marudendrapuram.
4. Iraniyur kovil.
5. Pillayarpatti kovil.
6. Nemam kovil.
7. Iluppaikudi kovil.
8. Suraikudi kovil.
9. Velangkudi kovil.

When Nattukottai Chettis adopt children, they must belong to the same temple division. An adopted son is called Manjanir Puthiran, or turmeric-water son, because, at the ceremony of adoption, the lad has to drink turmeric-water. [113] In villages where their main temples are situated, the temple manager is obliged to give food to stranger Chettis, and charge for it if they belong to another temple division.

According to a variant of the story relating to the origin of the Nattukottai Chettis, "they were formerly merchants at the court of the Chola kings who ruled at Kaveripattanam, at one time a flourishing sea-port at the mouth of the Cauveri, from which they emigrated in a body on being persecuted by one of them, and first settled at Nattarasankottai, about three miles north-east of Sivaganga."

By other castes, the Nattukottai Chettis are said to be the descendants of the offspring of unions between a Shanan and a Muhammadan and Uppu Korava women. Some of the peculiarities of the caste are pointed out in support of the story. Thus, Nattukottai men shave their heads like Muhammadans, and both men and women have the lobes of their ears dilated like the older Shanans. Their girls wear necklaces of shell beads like Korava women, and the women delight in making baskets for recreation, as the Korava women do for sale. The caste is sometimes spoken of as Uppu (salt) Maruhira Chetti. The arguments and illustrations are naturally much resented by the Nattukottai Chettis, who explain the obnoxious name by the story that they were formerly very poor, and made a living by selling salt.

The Nattukottai Chettis have recourse to panchayats (councils) in matters affecting the community. They have, Mr. Sundara Aiyar writes, "been at any rate till recently remarkable for settling their differences out of court. The influence of the elders in preventing litigation is very strong. They conciliate the disputants as far as possible and, after reducing the difference between them to a minimum, they often get their signatures to an award, in which a blank is left to decide the still existing point of difference, the disputants agreeing, after putting in their signatures, to the mediators' filling in the blank, and deciding the dispute as they choose. We are afraid that this spirit of give-and-take is now unfortunately diminishing, and the arbitrament of the courts is more often resorted to than before." There are, among the Nattukottai Chettis, two forms of panchayat, called madaththuvasal mariyal (matam panchayat) and kovilvasal mariyal (temple panchayat), of which, at the present day, only the latter is in vogue. For every temple there is a manager, an assistant, and a servant called Vairavi, who must be a Melakkaran. The aggrieved party lodges his complaint with the manager, who sends word to the leading men of the temple division concerned. The complainant and defendant are summoned to attend a council meeting, and the evidence is recorded by the temple manager. If the accused falls to put in an appearance, the Vairavi is sent to his house, to take therefrom adavu (security) in the shape of some article belonging to him. In a recent case, a wealthy Nattukottai Chetti promised his brother's widow that she should be allowed to adopt a boy. But, as the promise was not fulfilled, she complained to the temple; and, as her brother-in-law did not attend the council meeting, the Vairavi went to his house, and, in his absence, abstracted the adavu. This was regarded as a great insult, and there was some talk of the case going into court. Matters such as the arrangement of marriage contracts, monetary disputes, family discussions, and the like, are referred to the temple council for settlement. Final decisions are never recorded in writing, but delivered by word of mouth. Those who fail to abide by the decision of the council do not receive a garland from the temple for their marriage, and without this garland a marriage cannot take place.

It is noted by Mr. Hayavadana Rao that each of the kovils or temples "is managed by Karyakarans, who are nominated to the place by the local elders. These Karyakarans act as Panchayatdars, and decide all civil cases referred to them. If a case is first referred to them, it may, if necessary, be carried over again to the established courts of the country. But, if once a case is first taken to the courts, they would not entertain it before themselves. They enforce their decrees (1) by refusing to give the garland of flowers at the marriage time, (2) by exercising the power of excommunication."

Every Nattukottai Chetti youth has to perform a ceremony called Suppidi before marriage. On the Karthika day, when the constellation Krithikai is in the ascendant, he is taken on horseback to a Pillayar (Ganesa) temple, where he worships, and whirls a bag of burning charcoal tied to a long string round his head. In front of the temple he burns a booth (chokkapane), which has been set up, and with the ashes his forehead is marked. On his return home, and at the entrance of Nattukottai houses which he passes, rice lamps are waved before him (alathi). In like manner, every girl has to go through a ceremony, called thiruvadhirai, before marriage. On the day of the Arudradarsanam festival, she is bathed and decorated. A necklace of gold beads is placed on her neck instead of the necklace of glass beads (pasimani), which she has hitherto worn. She proceeds, with a silver cup, to the houses where other girls are performing the ceremony, and bawls out:--

I have come dancing; give me avarakkai (Dolichos Lablab beans).

I have come singing; give me padavarangkai (Cyamopsis beans).

I have come speaking; give me sorakkai (Lagenaria fruit).

Various kinds of vegetables are placed on the silver vessel, cooked, and distributed. Cakes, called dosai, are made in the house, and, during their preparation, holes are made in them by married women with an iron style. These cakes are also distributed, and it is taken as an insult if any individual does not receive one.

Every Nattukottai Chetti is said to have the inviolable right to claim the hand of his paternal aunt's daughter. This being so, ill-assorted marriages are quite common, the putative father being often but a child. [114] The marriage ceremonies commence with the giving of gold for the bride's neck. On an auspicious day, the bridegroom's party give a gold coin to a goldsmith, who beats it into a thin sheet, and goes home after receiving betel, etc. On the first day of the marriage rites, a feast is given to the bridegroom's family, and female ancestors are worshipped. On the following day, the presentation of the dowry (sireduththal) takes place. The presents, which are often of considerable value, are laid out for inspection, and an inventory of them is made. Perishable articles, such as rice, ghi (clarified butter), dhal (Cajanus indicus), and fruits are sold. The bride's presents are taken to the house of the bridegroom, those who carry them being rewarded with betel, a silk fan, scent bottle, silk handkerchief, bottle of chocolate, a tin of biscuits, and a brass vessel. On the third day, garlands are received from the temples to which the bride and bridegroom belong. The bride's party go to the house of the bridegroom, taking on a tray a silk handkerchief and cloth, and in a silver vessel fifty rupees, betel, etc. These are presented to the bridegroom. This ceremony is called mappillai ariyappothal, or going to examine the son-in-law. The next item on the programme is nalkuriththal, or fixing the day. The bridegroom's party proceed to the house of the bride, taking with them two cocoanuts wrapped up in a blanket, betel, turmeric, etc., as a present. The bride is bathed and decorated, and purangkaliththal is proceeded with. She stands by the side of her grandmother, and a Brahman purohit, taking up a few leafy margosa (Melia Azadirachta) twigs, touches the girl's shoulders, head, and knees with them, and throws them away. Her glass bead necklace is then removed. At the uppu-eduththal (salt carrying) ceremony, the bridegroom's party carry a basket containing salt, a bundle containing nine kinds of grains, and a palmyra scroll for writing the marriage contract on, to the bride's house. The sacred fire is lighted, and homam performed by the Brahman purohit. An old man, who has had a number of children, and belongs to a temple other than that of a bride, and the bridegroom's sister, then tie the tali string round her neck. This string bears a large tali, about seven inches long and four inches broad, and seventeen to twenty-three gold ornaments, often of considerable value. Some of them have very sharp points, so that accidents sometimes arise from the points sticking in the eyes of babies carried by women. For every day wear, the massive ornaments are replaced by a smaller set. Immediately after the tali has been tied, the marriage contract (isagudi manam) is written. Two copies are made, for the bride and bridegroom respectively. As an example of a marriage contract, the following may be cited: "This is written for the marriage celebrated on ... between Subramanyan, the son of Okkurudaiyan Arunachelam Chetti Ramanadhan Chetti and Valliammai, the daughter of Arumbakurudaiyan K. Narayana Chetti, both formerly of Ilayaththukudi, at the village of.... The value of jewels given to the girl is ... of gold; his dowry amounts to ...; money for female servant ...; sirattuchukram money ...; free gift of jewels.... This esaikudimanam was written by me at.... Signed Ramanadhan Chetti." The bridegroom goes on horseback to a Pillayar temple where he worships, and then proceeds in procession through various streets to the bride's house, accompanied by his sister carrying milk in a vessel, and a cooly bearing a bundle of seed rice. At every Chetti house the procession halts, and coloured rice lights are waved before the bridegroom. At the entrance to the bride's house, he is met by the bride, whose sister-in-law pushes the couple against each other. Hence the ceremony is called mappillaikuidiththukattal, or showing the bride to the bridegroom by pushing her. The couple are then conducted to a dais within the house, and wristlets made of cotton cloth are tied on by the purohit. They exchange cocoanuts and garlands, and, amid the blowing of the conch shell (musical instrument) by women, the bride's mother touches the couple with turmeric, ashes, sandal, etc. On the fourth day, money called veththilai surul rupai (betel-roll money) is given to the newly-married couple by Chettis and the maternal uncles. A silver vessel, containing betel and two rupees, is given to the bridegroom by his father-in-law. The bridegroom usually carries on his shoulders a long purse of silk or red cloth, called valluvaippai, into which he puts the betel and other things which are given to him. On the last day of the marriage ceremonies, toe-rings and wristlets are removed, and the bridal pair eat together.

In connection with pregnancy, two ceremonies are performed, called respectively marunthidal (medicine giving) and thirthamkudiththal (drinking holy water). The former is celebrated at about the fifth month. On an auspicious day, the sister-in-law of the pregnant woman, amid the blowing of the conch-shell by females, extracts the juice from the leaves of five plants, and gives to the woman to drink. During the seventh month the woman is given consecrated water (thirtham) from the temple. All first-born children, both male and female, have to go through a ceremony called pudhumai (newness). When they are two years old, on an auspicious day, fixed by a Brahman purohit, the maternal uncle of the child ties on its neck strings of coral and glass beads, to which ornaments of pearls and precious stones are added in the case of the wealthy. The child is further decorated with other ornaments, and placed in an oval wooden tray, which is held by the mother and her sister-in-law. They go round three times with the tray, and the child's aunt, taking it up, carries it round to be blessed by those who have assembled. Presents of money are given to the child by relations and friends, and the maternal uncles have to give a larger sum than the others. On the second or third day the coral and bead ornaments are removed, and, on the fourth day, the child, if a male, is shaved, and must thenceforth have the head clean shaved throughout life. "The story goes that, when the Chola king of Kaveripattanam persecuted them, the members of this caste resolved not to shave their heads until they quitted his territories. When they reached their new settlement they shaved their heads completely as a memorial of their stern resolution." [115] When a death occurs among the Nattukottai Chettis, news thereof is conveyed by the Thandakaran, or caste messenger. Those who come to condole with the bereaved family are received with outstretched hands (kainittikolludhal). The head of the corpse is shaved, and it is washed and decorated. In front of the house a pandal (booth), supported by four Thespesia populnea posts, and roofed with twigs of Eugenia Jambolana, is erected. Beneath this the corpse is laid, and all present go round it thrice. While the corpse is being got ready for conveyance to the burning ground, the daughters and sisters of the deceased husk paddy (unhusked rice). On the way to the burning ground, the son carries the fire. If the deceased is a young boy or girl, the pandal is removed after the funeral; otherwise it is removed, on a Tuesday, Thursday, or Sunday, within four days. The Nattukottais restrict the name pandal to the funeral booth, the marriage booth being called kavanam or kottagai. Even an ordinary shed set up in front of a house is not called a pandal, as the name is associated with funerals. On the day following the funeral, the bigger fragments of bones are collected by a barber, and given to the son, who places them in an earthen pot. A Pandaram offers fruit, food, etc., to the deceased. Eight days afterwards, a feast, at which meat is partaken of for the first time since the death, is given to the relations of the dead person, and their pollution is at an end. They may not, however, enter a temple for thirty days. On the sixteenth day after death, the final death ceremonies (karmandhiram) are performed, and liberal presents of money, religious books, such as the Ramayana, Mahabharata, and Periya Puranam, wooden spoons for domestic use, etc., are given to Brahmans.

There are three matams, whereat the Nattukottai Chettis are initiated into their religion, at Patharakkudi (or Padanakkudi) and Kila for males, and Tulavur for females. They are Saivites, but also, more especially the women, worship such minor deities as Aiyanar, Muneswara, and Karuppan. They are also said to worship two village goddesses, called Sellattamman and Kannudayamman, at Nattarasankottai.

Nattukottai men have the lobes of the ears artificially dilated, but seldom wear ornaments therein. They frequently have a gold chain round the loins, and wear finger rings set with diamonds. The wives even of wealthy men wear a cheap body cloth, and do menial house work, such as cleaning the kitchen utensils. They plait baskets, and, in some houses, wheels for spinning cotton may be seen.

Like other trading classes in Southern India, the Nattukottai Chettis have a trade language of their own, which varies according to locality. In the city of Madras they have three tables, for annas, rupees, and tens of rupees respectively. Each of these is formed out of the syllables of certain words. Thus, the anna table is composed of the syllables of Tiripurasundari, the goddess at Madura, which is a great centre for Nattukottai Chettis. The syllables (in the inverse order), and their money equivalent are as follows:--

Ri 1/2 anna.
Da 3/4 anna.
Un 1 anna.
Su 2 annas.
Ra 3 annas.
Pu 4 annas.
Ri 8 annas.
Ti 12 annas.

The rupee table is composed of the word Vedagirisvararthunai, meaning with the help of Vedagirisvarar, the god at Tirukalikundram near Madras:--

Ve 1 rupee.
Da 2 rupees.
Gi 3 rupees.
Ri 4 rupees.
I 5 rupees.
Is 6 rupees.
Va 7 rupees.
Ra 8 rupees.
A 9 rupees.
Thu 10 rupees.
Nai 11 rupees.

The tens-of-rupees table is made up from the word Tirukalikundram:--

Ti 10 rupees.
Ru 20 rupees.
Ik 30 rupees.
Ka 40 rupees.
Li 50 rupees.
Ik 60 rupees.
Ku 70 rupees.
In 80 rupees.
Ra 90 rupees.
Im 100 rupees.

An anna is sometimes called vanakkam; a rupee is known as velle (white).

Nattupattan.--A section of Ambalavasis. (See Unni.)

Nattusamban.--Samban (a name of Siva) is a title of some Tamil Paraiyans. Nattusamban denotes a village Paraiyan.

Nattuvan.--Defined in the Madras Census Report, 1901, as "an occupational term, meaning a dancing-master, which is applied to males of the dancing-girl castes, who teach dancing." At nautch parties, when the Deva-dasis dance, the Nattuvans play the accompaniment on the drum, bag-pipe, flute, clarionet, cymbals, etc. At the initiation of a Kaikolan girl as a Deva-dasi, her dancing-master seats himself behind her, and, grasping her legs, moves them up and down in time with the music. Some Occhans in the Tamily country, who teach dancing to Deva-dasis, are also called Nattuvan.

Natuvili (middle).--A sub-division of Paraiyans in Travancore.

Navakoti (nine crores).--An exogamous sept of Desur Reddi. A crore is one hundred lakhs, i.e., 10,000,000.

Navalipitta (peacock).--A sept of Jatapu.