The whole story of the claims and pretensions of the Shanans is set out at length in the judgment in the Kamudi temple case (1898) which was heard on appeal before the High Court of Madras. And I may appropriately quote from the judgment. "There is no sort of proof, nothing, we may say, that even suggests a probability that the Shanars are descendants from the Kshatriya or warrior castes of Hindus, or from the Pandiya, Chola or Chera race of kings. Nor is there any distinction to be drawn between the Nadars and the Shanars. Shanar is the general name of the caste, just as Vellala and Maravar designate castes. 'Nadar' is a mere title, more or less honorific, assumed by certain members or families of the caste, just as Brahmins are called Aiyars, Aiyangars, and Raos. All 'Nadars' are Shanars by caste, unless indeed they have abandoned caste, as many of them have by becoming Christians. The Shanars have, as a class, from time immemorial, been devoted to the cultivation of the palmyra palm, and to the collection of the juice, and manufacture of liquor from it. There are no grounds whatever for regarding them as of Aryan origin. Their worship was a form of demonology, and their position in general social estimation appears to have been just above that of Pallas, Pariahs, and Chucklies (Chakkiliyans), who are on all hands regarded as unclean, and prohibited from the use of the Hindu temples, and below that of Vellalas, Maravans, and other classes admittedly free to worship in the Hindu temples. In process of time, many of the Shanars took to cultivating, trade, and money-lending, and to-day there is a numerous and prosperous body of Shanars, who have no immediate concern with the immemorial calling of their caste. In many villages they own much of the land, and monopolise the bulk of the trade and wealth. With the increase of wealth they have, not unnaturally, sought for social recognition, and to be treated on a footing of equality in religious matters. The conclusion of the Sub-Judge is that, according to the Agama Shastras which are received as authoritative by worshippers of Siva in the Madura district, entry into a temple, where the ritual prescribed by these Shastras is observed, is prohibited to all those whose profession is the manufacture of intoxicating liquor, and the climbing of palmyra and cocoanut trees. No argument was addressed to us to show that this finding is incorrect, and we see no reason to think that it is so.... No doubt many of the Shanars have abandoned their hereditary occupation, and have won for themselves by education, industry and frugality, respectable positions as traders and merchants, and even as vakils (law pleaders) and clerks; and it is natural to feel sympathy for their efforts to obtain social recognition, and to rise to what is regarded as a higher form of religious worship; but such sympathy will not be increased by unreasonable and unfounded