Kandasāmi temple, which every other Bēri Chetti has a right to.
It may be noted that the Dēva-dāsis, whose treachery is said to have led to the destruction of the Kammālan caste, were Kaikōlans by caste, and that their illegitimate children, like their progenitors, became weavers. The weavers of South India, according to old Tamil poems, were formerly included in the Kammiyan or Kammālan caste.*[1]' Several inscriptions show that, as late as 1013 A.D., the Kammālans were treated as an inferior caste, and, in consequence, were confined to particular parts of illages.†[2] A later inscription gives an order of one of the Chōla kings that they should be permitted to blow conches, and beat drums at their weddings and funerals, wear sandals, and plaster their houses. ‡[3] " It is not difficult," Mr. H. A. Stuart writes,§[4] " to account for the low position held by the Kammālans, for it must be remembered that, in those early times, the military castes in India, as elsewhere, looked down upon all engaged in labour, whether skilled or otherwise. With the decline of the military power, however, it was natural that a useful caste like the Kammālans should generally improve its position, and the reaction from their long oppression has led them to make the exaggerated claims described above, which are ridiculed by every other caste, high or low." The claims here referred to are that they are descended from Visvakarma, the architect of the gods,and are Brāhmans.
From a note by Mr. F. R. Hemingway, I gather that the friendship between the Muhammadans and Kammālans, who call each other māni (paternal uncle)
