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 30 THE INDIAN ANTIQUARY. [January, 1873. The Komti (merchant) caste have also “ Hulle Mukkalu,” who are called “ Kanch&la viraru.” The “ Khanch&la viraru” wear red-coloured clothes, and a breastplate engraved with a likeness of “ VJrabhad- ra.” They are entitled to receive from each Komti & yearly fee of one fanam, and the usual dues on the celebration of marriage, &c. This sub-division of the caste, it is said, owes its existence to the following circumstance:— On the 2nd of the moon’s increase in the month Palguna of the year Prabhava, 2628 after the Kaliyuga, Vishnu Verdhana, king of Rajamahen- drapura, happened in the course of his conquests to arrive at Pennagonde. Invited by Kusuma Shetti, a member of the Komti or Vaishya caste, the king paid him a visit. Struck with the beauty of VasavambA, the merchant’s daughter, the king de¬ manded her in marriage. The merchant was placed in a fix. It was impossible to decline the proposed honour, while compliance with the demand would entail loss of caste. The merchant apparently accepted the offer, but secretly he and the heads of the caste determined to commit suicide by burning themselves. Mulla, an old and faithful servant of the merchant, learned his master’s secret intention, determined not to be left behind, and begged to be allowed to join his master in his self-sacrifice. To this the Komtis agreed, and Mulla committed suicide with them. In consideration of his devotion to the caste, Mulla’s family were created “ Hulla Mukkalu,” and their descendants have ever since enjoyed certain privileges. A similar sub-division is to be found among the following castes :— (i.) Kurubaru (shepherd). (ii.) Agasu (washerman). (iii.) Sevacharra, Gowdagalaru (ryots who wear the lingam). (iv.) Gandigaru, Vokkaliga (a sub-division of the caste which furnishes moBt of the ryots in Mysore). (v.) And, strange to say, the “ Malidigaru,” or lowest left-hand caste, and who live by work¬ ing up leather. The “Hulle Mukkalu” of each caste will re¬ ceive alms only from the members of its own parent stock. Beyond learning their names I have been able to glean nothing of their origins. The prin¬ cipal duty of the “ Hulle Mukkalu” appears to be learning the pedigree of those members of the parent caste in his immediate neighbourhood, which he carefully repeats when on his beat. J. S F. Mackenzie. 6th December 1872. SELECTIONS FROM Mr. SHERRING’S WORK ON “HINDU TRIBES AND CASTES.” Gosain. The term Gosain is so vaguely employed by Hindus generally, that it becomes necessary to ex¬ plain its various significations, and also to show in what sense it furnishes the name to a distinct caste. Commonly, any devotee is called a Gosain, whether he lives a life of celibacy or not, whether he roams about the country collecting alms or resides in a house like the rest of the people, whether he leads an idle existence or employs himself in trade. The mark, however, that distinguishes all who bear this name is, that they are devoted to a religious life. Some besipear their bodies with ashes, wear their hair dishevelled and uncombed, and, in some in¬ stances, coiled round the head like a snake or rope. These formerly went naked, but being prohibited by the British Government to appear in this fashion in public, bid defiance to decency nevertheless by the scantiness of their apparel. They roam about the country in every direction, visiting especially spots of reputed sanctity, and as a class are the pests of society and incorrigible rogues. They mutter sacred texts or mantras, and are notably fond of uttering the names of certain favourite deities. Some of them can read, and a few may be learned; but for the most part they are stolidly ignorant. Others, of a much higher grade, reside in maths or monasteries, where they lead a life of contemplation and asceticism. Yet they quit their homes occasionally, and, like the first-named, under¬ take tours for the purpose of begging, and also pro¬ ceed on pilgrimage to remote places. Most of them wear a yellowish cloth, by which they make them- Belves conspicuous. Fakirs or devotees of both of these classes usually wear several garlands of beads suspended from their necks and hanging low down in front; and carry a short one in the hand, which, by the action of a thumb and finger, they revolve perpetually but slowly, keeping time with the low utterances proceeding from their lips. They also bear upon their foreheads, and frequently on other parts of their bodies, particularly the arms and chest, sacred marks or symbols, in honour of their gods. In addition, there is a considerable number of Gosains, not however separated from the rest by any caste distinctions, who, although by profession belonging to this religious class, apply themselves nevertheless to commerce and trade. As merchants, bankers, tradesmen, they hold a very respectable position. Some carry on their transactions on a large scale. One of the principal bankers in the city of Mirzapur is a Mahant or high-priest of Gosains—a certificate of great wealth and influ¬ ence. One of the chief peculiarities of this caste is, that besides its natural increase from within, it is con¬ stantly adding to its numbers from without—Brah¬ mans, Kshatriyas, Vais'yas, and S'udras ; the two former specially may, if they choose, become Go¬ sains ; but if they do so, and unite with the mem¬ bers of this fraternity in eating and drinking, hold¬ ing full and free intercourse with them, they are cut off for ever from their own tribes. It is this