oil-lamp, which they often place under the bandāri (Dodonœa viscosa?), which is regarded by them as sacred. These lamps are made by ordinary village potters, who, however, are obliged to knead the clay with their hands, and not with their feet. Sometimes they place these representatives of their goddess in caves, but, wherever they place them, no Pariah or Yānādi can be allowed to approach. The chief occasion of worship, as with the Kurumbas and Yānādis, is at the head-shaving ceremony of children. All children at these times, who are less than ten years old, are collected, and the maternal uncle of each cuts off one lock of hair, which is fastened to a ragi (Ficus religiosa) bough. They rarely contract marriages, the voluntary association of men and women being terminable at the will of either. The more civilised, however, imitate the Hindu cultivating castes by tying a gold bead, stuck on a thread, round the bride's neck, but the marriage tie thus formed is easily broken. They always bury their dead. Some Irulas are credited with supernatural powers, and are applied to by low Sūdras for advice. The ceremony is called suthi or rangam. The medium affects to be possessed by the goddess, and utters unmeaning sounds, being, they say, unconscious all the while. A few of his companions pretend to understand with difficulty the meaning of his words, and interpret them to the inquirer. The Irulas never allow any sort of music during their ceremonies, nor will they wear shoes, or cover their body with more than the scantiest rag. Even in the coldest and dampest weather, they prefer the warmth of a fire to that of a cumbly (blanket). They refuse even to cover an infant with a cloth, but dig a small hollow in the ground, and lay the newly-born babe in it upon a few leaves of the bandāri."
