Canarese districts, this inter-caste dispute was a thing quite unknown to the Malaiyalis, and even now it exists only among the weavers and Canarese immigrants. Thus as a matter of fact the dispute is practically confined only to the lowest castes—Paraiyas, Holeyas and Madigas—occasionally encouraged by the Kammalas.
The origin of this distinction is involved in obscurity; but it is clear that it is purely a Dravidian schism, though countenanced, and even sometimes fomented covertly, by the later Aryan immigrants in the south. Many traditions, however, have been manufactured either by the Brahmans to elevate the status of the low but serviceable tribes of the Dravidian race, or by the busy and ingenious artizans, who scarcely let slip an opportunity to elevate their low position. And in proof of it we give below a story current among the Kammalans. The tradition, perverted and mutilated though it be, so as to support their chimerical claims for a higher social status, is not altogether devoid of an historical interest, as it seems to suggest the probable age and origin of this endless dispute. 'The Panchalas (artizans) say they were the hereditary priests for the royal family of the Cholas. During the reign of Parimalan, Vedavyasan waxed jealous of their influence in the kingdom and devised a scheme to oust them from their spiritual office. Accordingly he murdered the king while out hunting and raised his illegitimate son to the throne. This event was followed by unpleas-
