For the following note on the Uralis of the Trichinopoly district, I am indebted to Mr. F. R. Hemingway. "They say that they were originally Kshatriyas living in 'Alipuram near Oudh,' and left that place in search of adventure, or in consequence of disputes at home, leaving their wives behind them, and finally settled in the south, where they married serving women (pulukkachis). They say that they belong to the Mutturaja Kuttam, a phrase they cannot explain, and protest that the Ambalakkarans, who make a similar claim, have no ground for so doing. They seem to eat with no other caste on equal terms, but will, of course, accept separate meals from Vellalans. They are split into seven nadus, which are in effect endogamous sub-divisions. These are called after villages in the country inhabited by the caste, namely, Vadaseri, Pilluru, Sengudi, Kadavangudi or Virali, Talakka, Paluvinji or Magali, and Marungi. The members of the first three of these nadus are called Vadaseri Uralis, and those of the other four Nattu-simai Uralis, Kunduva-nattu-tokkadus, or Nandutindis. All of them will mess together. They say that the nadus were originally intended to facilitate the decision of caste disputes, and they are still the unit of self-government. Each nadu has a headman, who exercises supreme control over the villages included within it. The Uralis also have a number of exogamous septs called karais by the Vadaseris and kaniyacchis by the Nattu-simais, which are called after the names of places. They are generally cultivators, but are said sometimes to be given to crime. They wear the sacred thread on occasions of marriages and funerals. The women can be recognised by their dress, the kusavam being spread out behind, and a characteristic pencil-shaped ornament (kuchu) being suspended from the neck. Some of their marriage and funeral customs are peculiar. Among the Nattu-simais, the betrothal is ratified by the maternal uncle of each of the pair solemnly measuring out three measures of paddy (rice) in the presence of the other party at their house. At their funerals, the bier is not brought into the village, but left outside, and the corpse is carried to it. Among the Vadaseris, while preparations are being made for the removal of the body, a Paraiyan woman performs a dance. Among the Nattu-simais this is done on the Ettu day. On the second day after the funeral, the relatives of the deceased dip their toes in a mortar full of cow-dung water placed in front of his house, and put sacred ashes on the head. The karumantaram, or final death ceremony, is only performed by the rich. It can take place at any time after the third day. The Ettu ceremony is similarly performed at any time after the third day, and is attended with a curious ritual. Both sections of the caste erect a booth, in which three plantain trees are planted, and the chief mourner and his cousins stand there all day to receive the condolences of their friends.