kindle a fire upon the nearest large stone or fragment of rock, and, when it is well heated, brush away the embers, and scatter the grain upon it, which, soon becoming parched and dry, is readily reduced to meal, which is made into cakes. The stone is now heated a second time, and the cakes are put on it to bake. Or, where they have met with a stone which has a little concavity, they will, after heating it, fill the hollow with water, and, with the meal, form a sort of porridge. In this way the whole family, their friends, and neighbours, will live till the grain has been consumed. The whole period is one of merry-making. They celebrate Mahri, and invite all who may be passing by to join in the festivities. These families will, in return, be invited to live on the fields of their neighbours. Many of them live for the remainder of the year on a kind of yam, which grows wild, and is called Erula root. To the use of this they accustom their children from infancy."
Some Irulas now work for the Forest Department, which allows them to live on the borders of the forest, granting them sites free, and other concessions. Among the minor forest produce, which they collect, are myrabolams, bees-wax, honey, vembadam bark (Ventilago Madraspatana), avaram bark (Cassia auriculata), deer's horns, tamarinds, gum, soapnuts, and sheekoy (Acacia concinna). The forests have been divided into blocks, and a certain place within each block has been selected for the forest depot. To this place the collecting agents —mostly Sholagars and Irulas — bring the produce, and then it is sorted, and paid for by special supervisors.*[1]The collection of honey is a dangerous occupation. A man, with a torch in his hand, and a number of bamboo
- ↑ * A. W. Lushington, Indian Forester, 1902,
