proper interests. Hence a Vellāla cannot be of the Sūdra or servile class. Besides, that the Vellālas are recognised as a respectable body of the community will also appear from the following. There was a ceremony called tulabhāram (weighing in scales) observed by the ancient kings of, at some part of their lives, distributing in charity to the most deserving gold and silver equal to the weight of their persons; and tradition alleges that, when the kings of Tanjore performed this ceremony, the right to weigh the king's person was accorded to the Vellālan Chettis. This shows that the Vellālas have been recognised as a respectable body of mercantile men in charge of weights and measures (Manu 30, chap. 9). So also, in the Halasya Purānam of Madura, it is said that, when the King Somasundara Pandien, who was supposed to be the very incarnation of Siva, had to be crowned, there arose a contention as to who was to put the crown on his head. After much discussion, it was agreed that one of the Vellālas, who formed the strength of the community (note the fact that Manu says that Vysya came from the thighs of the Supreme Deity, which, as an allegory, is interpreted to mean the strength of the State) should be appointed to perform that part of the ceremony. Also, in Kamban's Rāmayana, written 1,000 and odd years ago, it is said that the priest Vasista handed the crown to a Vellala, who placed it upon great Rama's head."
In 'The Tamils eighteen hundred years ago,' Mr. V. Kanakasabhai writes that "among the pure Tamils, the class most honoured was the Arivar or Sages. Next in rank to the Arivar were the Ulavar or farmers. The Arivars were ascetics, but, of the men living in society, the farmers occupied the highest position. They formed the nobility, or the landed aristocracy, of the country.
