home. Their meat-eating habit has, they say, widened the breach which separates the two divisions.
While the Kalinga Kōmatis form a fairly compact division by themselves, the Gavaras have become more and more sub-divided. Their sub-divisions are either territorial, occupational, or religious in character. Thus there are Penukonda and Vēginādu Kōmatis, of whom the former belong to the town of Penukonda in the Godāvari district, and the latter to the Vēgi or Vēngi country, the former name of part of the modern Kistna district. Again, there are Trinikas or Traivarnikas (third caste people), who are invariably Vaishnavas, and to which section a good many of the Kōmatis in the city of Madras belong. Lingadhāri Kōmatis are found mostly in the Vizagapatam, Godāvari, Guntūr and Kistna districts. They wear the lingam in a gold or silver casket. Besides these, there are the Siva, Vaishnava, and Mādhva Kōmatis, of which the last are mostly found in the Bellary district. Of occupational sub-divisions, the following may be noted: — Nūnē (oil); Nēthi (ghī, clarified butter); Dūdi (cotton); Uppu (salt); Gōnē (gunny-bag); Gantha (torn cloth). Lastly, there are other divisions, of which the origin dates back to the time of Kanyakamma, the caste goddess. Thus, there are those who entered the fire-pits with Kanyakamma, and those who did not. The former are known as Vēgina, and the latter as Bēri, which is said to be a corruption of Bēdari, meaning those who tied through fear. All Gavara Kōmatis are said to be descended from those who entered the fire-pits. The majority of the Kōmatis of the Sandūr State, in the Bellary district, belong to the Kallankanadavaru section, which is said to be descended from those who sat on the stone (kallu) mantapa outside the Penukonda Kanyakamma temple,
