amusingly illustrated by the Velamas of Kālahasti. The Deputy Tahsildar of that town was desired to ascertain the origin of the name Gūni Sākalavandlu, but, as soon as he asked the question, a member of the caste lodged a complaint of defamation against him before the District Magistrate. The nickname appears to have been applied to them, because, in the northern districts, some print chintzes, and, carrying their goods in a bundle on their backs, walk stooping like a laden washerman. This derivation is more than doubtful, for, in the Godavari district, the name is Gūna Sākalavandlu, gūna being the big pot in which they dye the chintzes. Some Velamas say that they belong to the Kammas, but divided from them in consequence of a difference of opinion on the subject of gōsha, most Velama females being now kept in seclusion. [In the Kurnool Manual it is noted that the Velama women are supposed to be gōsha, but, owing to poverty, the rule is not strictly observed.] Both Kammas and Velamas, before they divided, are said to have adopted gōsha from the Muhammadans, but, finding that they were thus handicapped in their competition with other cultivating castes, it was proposed that the original custom of their ancestors should be reverted to. Those who agreed signed a bond, which, being upon palm leaf, was called kamma, and from it they took this name. The dissentients retained gōsha, and were therefore called outsiders or Velamas. This does not, however, explain what the original name of the caste was, and the truth of the story is doubtful. Since this dispute, the Velamas have themselves had a split on the subject of gōsha, those who have thrown it off being called Adi or original Velamas, and the others Padma Velamas. The Velamas seem to have come south with the Vijayanagara kings, and to have been made Menkāvalgars, from which
