elementary books have begun to be written in that dialect. They are a very conservative class, religious enthusiasts of a very remarkable order, and skilful and industrious workmen. They take a peculiar pleasure in music, and many of them are excellent songsters. There are many kinds of amusement for both men and women, who generally spend their leisure in singing songs of a devotional nature. They believe largely in omens, of which the following may be noted: —
Good. — A pot full of water, a burning light, no Brāhmans, a Sūdra, a cow, a married woman, and gold.
Bad. — A barber, a patient, a person with some bodily defect, fuel, oil, a donkey, a pick-axe, a broom, and a fan.
"On entering a Patnūlkāran's house, we are led to a courtyard, spacious and neat, where all the necessary arrangements are made for weaving purposes. The Patnūlkārans live in streets. A male Patnūlkāran resembles a Tamil Vaishnava Brāhman in outward appearance, but the women follow the custom of the Telugu Brāhmans alike in their costume and ornaments. Their jewels exactly resemble those of the Telugu Brāhman women, and indicate a temporary residence of the caste in the Telugu country on the way from Gujarat to Madura. There is a Tamil proverb to the effect that, if a male Patnūlkāran is seen without his wife, he will be taken for a Vaishnava Brāhman, whereas, in the case of the Tātan caste, a woman without her husband will be taken for an Aiyangar. Children wear the kārai round the neck. Tattooing prevails on a very large scale.
"The Patnūlkārans may be divided into three classes on a religious basis, viz., (1) pure Vaishnavites, who wear the vertical Vaishnavite mark, and call themselves
