measurement, unfortunately asked some Bēdars if they were Mādigas. To which, resenting the mistake, one of them replied "We call you the Mādiga," and the Brāhman stood crushed.
The Hospet Mādigas had their hair cropped short, moustache, and trimmed beard. They wore the customary threads or charm cylinders to ward off devils, and steel tweezers for removing the thorns of the bābūl, which is largely used as a fence for the fields of chōlam and sugar. One man had suspended round his neck, as a hereditary talisman, a big silver Venkatarāmana bottu with the nāmam in the centre on an altar, and the chank and chakram stamped on it.
As bearing on the social status of the Mālas and Mādigas, which is a subject of dispute between the two classes, it may be noted that all the billets in cotton factories which require any skill, such as engine-drivers, valve-men, moulders, turners, etc., are held by Mālas. The Mādigas are generally only three-anna wage men, and do such work as turning a winch, moving bales, and other trivial jobs. At a factory, whereat I stayed, at Adōni, there were three wells, viz.: — for Mālas, for Mādigas, and for the rest of the workers, except Brāhmans. And the well-water for the Mālas was better than that for the Mādigas. A Mādiga chindu, or sword-dance, was prohibited in 1859 and 1874. But a petition, referring to its obscene nature, and its being the cause of frequent collision between the Mālas and Mādigas, was submitted to the Collector of Kurnool in 1887, by a missionary. The dance was performed at festivals, held annually or triennially, in honour of the village goddess, and during the time of threshing corn, building a new house, or the opening of a newly-dug well. The dance, accompanied by a song containing
