frequent allusions are made to the Arivar or Sages. But, in the chapter in which he describes the classes of society, the author omits all mention of the Arivar, and places the Brahmins who wear the sacred thread as the first caste. The kings, he says, very guardedly, and not warriors, form the second caste, as if the three kings Chera, Chola and Pāndy could form a caste; all who live by trade belong to the third caste. He does not say that either the kings or the merchants wear the sacred thread. Then he singles out the Vellālas, and states that they have no other calling than the cultivation of the soil. Here he does not say that the Vellālas are Sūdras, but indirectly implies that the ordinary Vellālas should be reckoned as Sūdras, and that those Vellālas who were kings should be honoured as Kshatriyas. This is the first attempt made by the Brāhmins to bring the Tamils under their caste system. But, in the absence of the Kshatriya, Vaisya, and Sudra castes in Tamilakam, they could not possibly succeed; and to this day the Vellāla does not take meals at the hands of a Padaiyadchi, who calls himself a Kshatriya, or a merchant who passes for a Vaisya." In speculating on the origin of the Vellālas, Mr. J. H. Nelson*[1] states that "tradition uniformly declares them to be the descendants of foreign immigrants, who were introduced by the Pāndyas: and it appears to be extremely probable that they are, and that an extensive Vellāla immigration took place at a rather remote period, perhaps a little before or after the colonization of the Tonda-mandala by Adondai Chakravarti. The Vellālas speak a pure dialect of Tamil, and no other language. I have not heard of anything extraordinary in the customs prevailing among them, or
- ↑ * Manual of the Madura district.
