the king. The king, however, grew suspicious, and,having sent for the Chetti, enquired concerning the boy's parentage. The Chetti thereon detailed the story of his birth. The king provided him with the means for making plough shares on a large scale, and got him married to the daughter of a Chetti, and made gifts of land for the maintenance of the couple. The Chetti woman bore him five sons, who followed the five branches of work now carried out by the Kammālan caste. The king gave them the title of Panchayudhattar, or those of the five kinds of weapons. They now intermarry with each other, and, as children of the Chetti caste, wear the sacred thread. The members of the caste who fled by sea are said to have gone to China, or, according to another version, to Chingaladvīpam, or Ceylon, where Kammālans are found at the present day. In connection with the above story, it may be noted that, though ordinarily two different castes do not live in the same house, yet Bēri Chettis and Kammālans so live together. There is a close connection between the Kamm0ālans and Acharapākam Chettis, who are a section of the Bēri Chetti caste. Kammālans and Acharapākam Chettis interdine; both bury their dead in a sitting posture; and the tāli (marriage badge) used by both is alike in size and make, and unlike that used by the generality of the Bēri Chetti caste. The Acharapākam Chettis are known as Malighe Chettis, and are considered to be the descendants of those Bēri Chettis who brought up the Kammālan children, and intermarried with them. Even now, in the city of Madras, when the Bēri Chettis assemble for the transaction of caste business, the notice summoning the meeting excludes the Malighe Chettis, who can neither vote nor receive votes at elections, meetings, etc., of the
