have then been customary to give the sacred fire, used at marriages for the performance of homam, to a Madiga, and receive it back from him. These, and similar customs, traces of which still exist in some places (e.g., North Arcot), show that the Madiga has some claim on the Komatis. What that claim is is not clear. However, it is reported that, if the Madiga is not satisfied, he can effectually put a stop to a marriage by coming to the house at which it is to be celebrated, chopping away the plantain trunks which decorate the marriage booth, and carrying them off. Similarly, Kammalans invite Vettiyans (or Paraiyans) to their marriage, and, if this is not done, there is the same right to cut down the plantain trunks. It would seem that the right thus exercised has reference to the right to the soil on which the booth stands. The cutting away of the plantain shows that their right to stand there is not recognised. The invitation to the Madiga or Vettiyan would thus refer to the recognition by the Komatis and Kammalans to the lordship of the soil held in bygone days by these now depressed castes. Writing in 1869 and 1879, respectively, Sir Walter Elliot and Major J. S. F. Mackenzie of the Mysore Commission refer [142] to the presentation of betel and nuts by the Komatis to the Madigas, thereby inviting them to be present at their marriages. Dr. G. Oppert also refers to the same custom. [143] Having risen in the social scale, the Komatis would naturally wish to give this invitation covertly. Major Mackenzie says that the Komatis in Mysore, in order to covertly invite the Madigas to the wedding, went to the back of their houses at a time when they were not likely to be seen, and whispered into an iron vessel, such as is commonly used for measuring grain, an invitation in the following words:--"In the house of the small ones (i.e., Komatis) a marriage is going to take place. The members of the big house (i.e., Madigas) are to come." The Madigas look on such a secret invitation as an insult, and would, if they saw the inviters, handle them roughly. It is noted, in the Madras Census Report, 1901, that "now-a-days the presentation (of betel leaf and nuts) is sometimes veiled by the Komati concerned sending his shoes to be mended by the Madiga a few days before the wedding, deferring payment till the wedding day, and then handing the Madiga the leaf and nut with the amount of his bill." According to another account, the Komati of set purpose unbinds the toe-ring of his native shoes (cherupu), and summons the Madiga, whose function it is to make and repair these articles of attire. The Madiga quietly accepts the job, and is paid more amply than is perhaps necessary in the shape of pan-supari, flowers, and money. On the acceptance by the Madiga of the betel and nuts, the Komati asks "Cherinda, cherinda"? i.e., has it reached you, and the Madiga replies "Cherindi, cherindi", i.e., it has reached. Until he replies thus, the mangalyam cannot, it is said,