They produce fire by friction with two sticks of Litsœa sebifera, in the shorter of which a cavity is scooped out. They do not, like the Todas, put powdered charcoal in the cavity, but ignite the cloth rag by means of the red-hot wood dust produced by the friction.
When a woman is pregnant, she craves for the flesh of a monkey or jungle squirrel during the sixth month. During the seventh month, a ceremony is performed, to relieve her of the influence of devils, who may be troubling her. It is called ozhinnukalayuka. Abortion is attributed to the malign influence of evil spirits. To ward off this, they tie round the neck a magic thread, and invoke the aid of their hill gods and the spirits of their ancestors. They erect a special hut for delivery, to which the woman retires. When she is in labour, her husband shampooes his own abdomen, while praying to the gods for her safe delivery — a custom which seems to suggest the couvade. As soon as his wife is delivered, he offers thanks to the gods "for having got the baby out." The woman observes pollution for ten days, during which her husband avoids seeing her. Any deformity in the child is attributed to the evil influence of the gods. On the twenty-eighth day after birth, the ceremony of naming the child takes place. The name given to the first-born son is that of the paternal grandfather, and to the first-born daughter that of the maternal grandmother. In the fifth year, the ear-boring ceremony takes place, and the operation is performed by the child's uncle. A piece of brass wire takes the place of ear-rings. Girls wear a plug of wood in the lobes. The Nāyādichis do not, like the Cheruman women, wear bracelets, but have many rows of beads round their necks, and hanging over their bosoms.
When a girl reaches puberty, a Nāyādichi leads her to a tank (pond), in which she bathes, after a
