In 1906, the purificatory ceremony, or kumbabishēkam, of the Sri Pasupathiswara Swāmi temple at Karūr was performed with great pomp. The old temple had been thoroughly overhauled and repaired by the Nāttukōttai Chettis. The ceremony cost about fifty thousand rupees. Many thousands were fed, and presents of money made to a large number of Vaidiki Brāhmans. 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 Nāttukōttai Chettis, Gujarātis, and other mercantile classes.

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

By a traditional custom, the Nāttukōttai 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 Ganēsa, and to a matam (religious institution) containing figures of Ganēsa and Natēsa. 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 Nāttukōttai Chettis are audited triennially, an annual audit being inconvenient, as their business is carried on at various remote spots. The foreign business is said[40] 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 puthukanakkunāl (fresh account day), which is observed as a holiday. No business is transacted, and customers are invited, and receive presents of fruits, sweets, etc.

Nāttukōttai Chetti children.

In connection with Nāttukōttai agencies, Mr. Hayavadana Rao writes as follows.[41] “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 Ramnād 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 Nāttukōttai 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 Nāttukōttai 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 Nāttukōttai Chettis, the following story is told. In ancient days, the Vaisyas of the lunar race were living in the town of Sānthyapuri in the Naganādu of the Jambudvipa(India). They paid daily visits to the shrine of Vināyaka god made of emerald, and were traders in precious stones. They were much respected, and led the life of orthodox Saivites, wore rudrāksha 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 Kāliyuga. 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 Kāliyuga, and settled in the Chōla country. The Chōla 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 Kāveripumpattanam 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 Isānya Sivachariar of Patānjalikshetra (Chidambaram). About 3775 Kāliyuga, Pūvandi Chōla Rāja 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, Pūvandi Chōla 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 Rājabhushana Chōla. But they said that, as they were bachelors, they could not comply with his request. The king accordingly made them marry Vellāla girls. Those of the west street took as wives girls of the Karkaththar section, those of the east street girls of the Sōzhia section, and those of the south street girls of the Kāniyala section. The three groups became disciples of three different matams, viz., Tiruvārur, Kumbakonam, and Vānchium. In the year 3790, a dispute arose in connection with the right of priority in receiving sacred ashes between the Vaisya and true Vellāla women, and the former were made to become the disciples of a new guru (religious preceptor). About 3808, a Pāndya king, named Sundara Pāndya, is said to have asked the Chōla king to induce some of the Vaisyas to settle down in the Pāndya 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 Ariyūr, 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 Ariyūr section migrated to the west coast on the destruction of their village. The members of the Ilayaththukudi section became the Nāttukōttais. 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 Māththur, Vairavanpatti, Iraniyūr, Pillayarpatti, Nēmam, Iluppaikudi, Suraikudi, and Velangkudi. At the present day, the Nāttukōttai Chettis are divided into the following divisions (kōvils or temples) and exogamous sub-divisions:—