Beri Chetti
This article is an excerpt from Government Press, Madras |
Bēri Chetti
The Bēri Chettis, or principal merchants, like other Chettis and Kōmatis, claim to be [212]Vaisyas, “but they will not admit that the Kōmatis are on a par with them, and declare that they alone represent the true Vaisya stock.”55 With regard to their origin, the Kanyakapurāna states that a certain king wanted to marry a beautiful maiden of the Kōmati caste. When the Kōmatis declined to agree to the match, the king began to persecute them, and those Kōmatis who left the country out of fear were called Bēri or Bediri (fear) Chettis. The story is, in fact, similar to that told by the Nāttukōttai Chettis, and the legend, no doubt, refers to persecution of some king, whose extortion went beyond the limits of custom. Another derivation of the word Bēri is from perumai, greatness or splendour. The name Bēri, as applied to a sub-division of the Kōmatis, is said to be a corruption of bedari, and to denote those who fled through fear, and did not enter the fire-pits with the caste goddess Kanyakamma.
The legend of the Bēri Chettis, as given by Mr. H. A. Stuart,55 states that “Kāvēripuram near Kumbakōnam was formerly the town in which the caste principally resided. The king of the country attempted to obtain a Bēri Chetti maiden in marriage, but was refused, and he therefore persecuted them, and drove them out of his dominions, forbidding interchange of meals between them and any other caste whatever—a prohibition which is still in force.”
The Bēri Chettis have a number of endogamous divisions, named after geographical areas, towns, etc., such as Tirutaniyar, Acharapākaththar, Telungu, Pākkam, Musalpākam. Among these there is an order of social precedence, some of the divisions interdining, others not. [213]
The Bēri Chettis are, like the Kammālans (artisan class), a leading caste of the left-hand section, and the following story is narrated. While the Bēris were living at Kāvēripuram in a thousand houses, each house bearing a distinct gōtra (house name,) a king, who took wives from among all castes, wanted the Bēris to give him one of their maidens. Though unwilling, they promised to do so, but made up their minds to get over the difficulty by a ruse. On the day fixed for the marriage, all the Bēri families left the place, after a male black dog had been tied to the milk-post of the marriage pandal (booth). When he learnt what had occurred, the king was very angry, and forbade all castes to take water from the Bēris. And this led to their joining the left-hand section.
The Bēri Chettis resort to the panchāyat system of administration of affairs affecting the caste, and the headman, called Peridanakkāran, is assisted by a barber of the left-hand section. They are in favour of infant marriages, though adult marriage is not prohibited. They are not allowed to tie plantain trees to the posts of the wedding pandal, with the trees touching the ground. If this is done, the Paraiyans, who belong to the right-hand section, cut them down. This custom is still observed in some out-of-the way villages. Upanāyanam, or investiture with the sacred thread, is either performed long before marriage, or by some along with the marriage rite. A man or boy, after investiture, always wears the thread.
Most of the Bēri Chettis are meat-eaters, but some profess to be vegetarians.
It is said that there is much dispute between the Bēri Chettis and the Kōmatis regarding their relative positions, and each caste delights to tell stories to [214]the detriment of the other. In general estimation, however, the Bēris are deemed a little inferior to the Kōmatis.”56 The claim of the Bēri Chettis to be Vaisyas is based on the following legend, as given by Mr. Stuart.57 “In the time of the Chōlas, they erected a water-pandal, and Kōmatis claimed the right to use it, which was at once denied. The king attempted to solve the question by reference to inscriptions in the Kāmākshiamma temple at Conjeeveram, but without success. He then proposed that the rivals should submit to the ordeal of carrying water in an unbaked pot. This was agreed to, and the Bēri Chettis were alone successful. The penalty for failure was a fine of Rs. 12,000, which the Kōmatis could not pay, and they were therefore obliged to enslave themselves to a Bēri Chetti woman, who paid the fine. Their descendants are still marked men, who depend upon Bēri Chettis for their subsistence.
The great body of the Kōmatis in the country were not parties to the agreement, and they do not now admit that their inferiority has ever been proved.” According to another version of the legend, during the reign of the Chōlas, a water-pandal was erected by the Bēris, and the Kōmatis claimed the right to use it. This was refused on the ground that they were not Vaisyas. The question at issue was referred to the king, who promised to enquire into it, but did not do so. A Vīramushti (caste beggar of the Bēri Chettis and Kōmatis) killed the king’s horse and elephant. When questioned as to his reason for so doing, he explained that it was to call the king’s attention to the dispute, and restored the animals to life. The king then referred both parties to Conjeeveram, where a [215]sāsanam (copper-plate grant) was believed to exist. To procure this document, the decapitation of twelve human beings was necessary, and the Vīramushti sacrificed his twelve children. According to the document, the Bēris were Vaisyas, and the Kōmatis were ordered to be beheaded. But some Bēris interceded on their behalf, and they were pardoned on condition that they would pay a sum of money. To secure the necessary money, they became slaves to a rich Bēri woman. Ever since this incident, the Kōmatis have been the children of the Bēris, and their descendants are called Pillaipūntha Kōmati, or Kōmati who became a son. For the services which he rendered, the Vīramushti is said to have been presented with a sāsanam, and he is treated as a son by the caste men, among whom he has some influence. For example, the Bēri Chettis may not plant in their back-yards Moringa pterygosperma, Dolichos Lablab, or a red variety of Amarantus. If the Vīramushti found the first of these planted, he would destroy it, and demand a fine of three fanams. For Dolichos the fine is six fanams, and for Amarantus one fanam. The rearing of pigs, goats, and fowls by the Bēri Chettis is forbidden under penalty of a fine. If a Bēri Chetti woman carries a water-pot on her head, the Vīramushti will throw it down, and demand a fine of twelve fanams. The women are not allowed to carry on sales at a public fair, under penalty of excommunication. The Bēri Chettis and Kōmatis should not do business together.
The Kammālans and Chettis are regarded as friends, and there is a Tamil proverb “Settiyum Kammālanum onnu,” i.e., the Chetti and Kammālan are one. In this connection the following legend is quoted. “In the town of Kanda, anciently the Camalas (artificers of five sorts) lived closely united together, and were employed [216]by all ranks of men, as there were no artificers besides them. They feared and respected no king, which offended certain kings, who combined against them, taking with them all kinds of arms. But, as the fort (Kanda Kōttai, or magnetic fort), in which the Camalar lived, was entirely constructed of loadstone, this attracted, and drew the weapons away from the hands of the assailants. The kings then promised a great reward to any one who should burn down the fort. No one dared to do this. At length the courtesans of a temple engaged to effect it, and took the pledge of betel and areca, engaging thereby to do so.
The kings, greatly rejoicing, built a fort opposite, filled with such kind of courtesans, who, by their singing, attracted the people from the fort, and led to intercourse. One of these at length succeeded in extracting from a young man the secret, that, if the fort was surrounded with varacu straw, set on fire, it might be destroyed. The king accordingly had this done, and, in the burning down of the fort, many of the Camalar lost their lives. Some took to ships belonging to them, and escaped by sea. In consequence, there were no artificers in that country. Those taken in the act of endeavouring to escape were beheaded. One woman of the tribe, being pregnant, took refuge in the house of a Chetti, and escaped, passing for his daughter. From a want of artificers, who made implements for weavers, husbandmen, and the like, manufactures and agriculture ceased, and great discontent arose in the country. The king, being of clever wit, resorted to a device to discover if any of the tribe remained, to remedy the evil complained of. This was to send a piece of coral, having a fine tortuous aperture running through it, and a piece of thread, to all parts of the country, with promise of great reward to any one who should succeed in passing the [217]thread through the coral. None could accomplish it.
At length the child that had been born in the Chetty’s house undertook to do it; and, to effect it, he placed the coral over the mouth of an ant-hole, and having steeped the thread in sugar, placed it at some little distance. The ants took the thread, and drew it through the coral. The king, seeing the difficulty overcome, gave great presents, and sent much work to be done, which that child, under the council and guidance of its mother, performed. The king sent for the Chetty, and demanded an account of this young man, which the Chetty detailed. The king had him plentifully supplied with the means especially of making ploughshares, and, having married him to the daughter of a Chetty, gave him grants of land for his maintenance. He had five sons, who followed the five different branches of work of the Camalar tribe. The king gave them the title of Pānchalar. Down to the present day there is an intimate relation between these five branches, and they intermarry with each other; while, as descendants of the Chetty tribe, they wear the pūnūl, or caste-thread of that tribe.”58
The Acharapākam Chettis are known as Malighē Chettis, and are connected with the Chettis of this legend. 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 Malighē Chettis, who cannot, like other Bēri Chettis, vote at elections, meetings, etc., of the Kandasāmi temple.
Some Bēri Chettis, Mr. Stuart writes, “worship Siva, and some Vishnu, and a few are Lingāyats, who do not marry into families with a different worship. They [218]bury, while the others burn their dead. All the divisions wear the sacred thread, and do not tolerate widow remarriage. Unlike Kōmatis, their daughters are sometimes married after puberty.”
