known, but the members of which never intermarry. In addition to all these divisions and sub-divisions of the Vellāla caste proper, there are nowadays many groups which really belong to quite distinct castes, but which call themselves Vellālas, and pretend that they belong to that caste, although in origin they had no connection with it. These nominally cannot intermarry with any of the genuine Vellālas, but the caste is so widely diffused that it cannot protect itself against these invasions, and, after a few generations, the origin of the new recruits is forgotten, and they have no difficulty in passing themselves off as real members of the community.The same thing occurs among the Nāyars in Malabar. It may be imagined what a mixture of blood arises from this practice, and how puzzling the variations in the cranial measurements of Vellālas taken at random are likely to become. Instances of members of other castes who have assumed the name and position of the Vellālas are the Vēttuva Vellālas, who are really Vēttuvans; the Pūluva Vellālas, who are only Pūluvans; the Illam Vellālas, who are Panikkans; the Karaiturai (lord of the shore) Vellālas, who are Karaiyāns; the Karukamattai (palmyra leafstem) Vellālas, who are Shānāns; the Gāzulu (bangle) Vellālas, who are Balijas; the Guha (Rāma's boat-man) Vellālas, who are Sembadavans; and the Irkuli Vellālas, who are Vannāns. The children of dancing-girls also often call themselves Mudali, and claim in time to be Vellālas; and even Paraiyans assume the title Pillai, and trust to its eventually enabling them to pass themselves off as members of the caste." The name Acchu Vellāla has been assumed by some Karaiyans, and Pattanavans call themselves Varunakula Vellāla or Varunakula Mudali, after Varuna, the god of the waters. At times of census, many hill Malayālis return themselves
