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84 brought the Saliya-weavers from Kalingam, the modern Telugu districts of Vizagapatam, Godavari and Kistna. From them probably the Eyina weavers or Kammiyans learnt during the eleventh century A. D. how to weave finer cloths. Since the earliest mention of Kaikolan as a caste name is found in a Conjeevaram inscription of the fourteenth century, it is highly probable that this class of weavers began to be recognised as a distinct Hindu caste of some standing, between the eleventh and fourteenth centuries, when the greatest Kaikola poet, Ottaikuttan, commanded a great influence at the court of Kulottunga Chola (1150 A. D.). And it happened probably a few years after the Kamnialas were granted the privilege of wearing the sacred thread.

Again, to take another instance, the Panans were minstreis under the ancient Tamil kings, and with the extinction of the latter in South India their profession as bards ceased to exist, most of them finding their way into Kerala, the Land of Charity, for a livelihood. The descendants of these emigrants are now found in Malabar and Canara as devil-dancers and basket-makers. On the other hand, the Panans of the Tamil country, especially those living in Madura and Tinnevelly style themselves Pandya Vellalas and earn their bread as tailors. They are also called Mestris, which is a Portuguese word introduced by the early Roman Catholic Missionaries, under whom the Paraiya Panans served as workmen. The low origin of the