of the god Varadarāja takes place annually. On one of the ten days of this festival, the idol, which has gone through a regular marriage ceremony, is placed on an elaborately decorated car (ratha), and dragged through the main streets. The car frequently bears a number of carved images of a very obscene nature, the object of which, it is said, is to avert the evil eye. Various castes, besides Brāhmans, take part in temple worship, at which the saints of both Siva and Vishnu — Nāyanmar and Ālvars — are worshipped. The Brāhmans do not entirely ignore the worship of the lower deities, such as Māriamma, Munēswara, Kodamanitaya, etc. At Udipi in South Canara, the centre of the Mādhva cult, where Mādhva preached his Dvaitic philosophy, and where there are several mutts presided over by celibate priests, the Brāhmans often make a vow to the Bhūthas (devils) of the Paravas and Nalkes. Quite recently, we saw an orthodox Shivalli Brāhman, employed under the priest of one of the Udipi mutts, celebrating the nēma (festival) of a bhūtha named Panjurli, in fulfilment of a vow made when his son was ill. The Nalke devil-dancers were sent for, and the dance took place in the courtyard of the Brāhman's house. During the leaf festival at Periyapalayam near Madras, Brāhman males and females may be seen wearing leafy twigs of margosa (Melia Azadirachta), and going round the Māriamma shrine.
I pass on to a detailed consideration of the various classes of Brāhmans met with in Southern India. Of these, the Tamil Brāhmans, or Drāvidas proper, are most numerous in the southern districts. They are divided into the following sections : — I.Smartha:-(a) Vadama,(b) Kēsigal,(c) Brahacharnam,(d) Vathima or Madhema.
