The Kamsalas have territorial sub-divisions, such as Murikinadu, Pakinadu, Dravida, etc. Like the Kammalans, they have five occupational sections, called Kamsali (goldsmiths), Kanchari or Musari (brass-smiths), Vadrangi (carpenters), and Kasi or Silpi (stone-masons). In a note on the Kamsalas of the Godavari district, Mr. F. R. Hemingway writes that "they recognise two main divisions, called Desayi (indigenous) and Turpusakas (easterns) or immigrants from Vizagapatam. They sometimes speak of their occupational sub-divisions as gotras. Thus, Sanathana is the iron, Sanaga, the wooden, Abhonasa, the brass, Prathanasa, the stone, and Suparnasa, the gold gotra." Intermarriage takes place between members of the different sections, but the goldsmiths affect a higher social status than the blacksmiths, and do not care to interdine or intermarry with them. They have taken to calling themselves Brahmans, have adopted Brahmanical gotras, and the Brahmanical form of marriage rites. They quote a number of well-known verses of the Telugu poet Vemana, who satirised the Brahmans for their shortcomings, and refer to the Sanskrit Mulastambam and Silpasastram, which are treatises on architecture. They trace their descent from Visvakarma, the architect of the gods. Visvakarma is said to have had five sons, of whom the first was Kammaracharya. His wife was Surelavathi, the daughter of Vasishta. The second was Vadlacharyudu. The third was Rudra or Kamcharacharya of the Abhavansa gotra, whose wife was Jalavathi, the daughter of Paulasthya Brahma. The fourth was Kasacharyudu of the Prasnasa gotra. His wife was Gunavati, the daughter of Visvavasa. The fifth was Agasalacharya or Chandra of the Suvarnasa gotra, whose wife was Saunati, the daughter of Bhrigumahamuni. Visvakarma had also five daughters, of whom Sarasvathi was married to Brahma, Sachi Devi to Indra, Mando Dari to Ravana, and Ahalya to Gautama. Since they were married to the devatas, their descendants acquired the title of Acharya. The use of the umbrella, sacred thread, golden staff, the insignia of Garuda, and the playing of the bheri were also allowed to them. It is recorded by the Rev. J. Cain [83] that "the so-called right-hand castes object most strongly to the Kamsalilu being carried in a palki (palanquin), and three years ago some of them threatened to get up a little riot on the occasion of a marriage in the Kamsali caste. They were deprived of this opportunity, for the palki was a borrowed one, and its owner, more anxious for the safety of his property than the dignity of the Kamsali caste, recalled the loan on the third day. A ringleader of the discontented was a Madras Pariah. The Kamsalilu were formerly forbidden to whitewash the outside of their houses, but municipal law has proved stronger in this respect than Brahmanical prejudice." The Kamsalas of Ganjam and Vizagapatam do not make such a vigorous claim to be Brahmans, as do those further south. They rear poultry, partake of animal food,