By means of the following table a comparison can be readily made between the stature and nasal index of the jungle Shōlagas and Nīlgiri Irulas, and of the more civilised Irulas of Chingleput and Ūrālis of Coimbatore:—
| Stature, average. | Nasal index, average. | Nasal index, maximum. | Nasal index, minimum. | |
| Shōlagas | 159.3 | 85·1 | 107·7 | 72·8 |
| Irulas, Nilgiris | 159·8 | 84·9 | 100 | 72·3 |
| Irulas, Chingleput | 159·9 | 80·3 | 90·5 | 70 |
| Ūrālis | 159·5 | 80·1 | 97·7 | 65·3 |
The table shows clearly that, while all the four tribes are of short and uniform stature, the nasal index, both as regards average, maximum and minimum, is higher in the Shōlagas and Irulas of the Nīlgiri jungles than in the more domesticated Irulas of Chingleput and Ūrālis. In brief, the two former, who have mingled less with the outside world, retain the archaic type of platyrhine nose to a greater extent than the two latter. The reduction of platyrhiny, as the result of civilisation and emergence from the jungle to the vicinity of towns, is still further brought out by the following figures relating to the two classes of Irulas, and the Kānikars of Travancore, who still live a jungle life, and those who have removed to the outskirts of a populous town:—
| —— | Nasalindex. | ||
| Average. | Maximum. | Minimum. | |
| Irulas, jungle | 84.9 | 100 | 72.3 |
| Kānikars, jungle | 84.6 | 105 | 72.3 |
| Kānikars, domesticated | 81.2 | 90.5 | 70.8 |
| Irulas, domesticated | 80.3 | 90.5 | 70 |
Irula, Chingleput.
The Irulas of North Arcot are closely related to those of Chingleput. Concerning them, Mr. H. A. Stuart writes as follows.[19] “Many members of this forest tribe have taken to agriculture in the neighbouring villages, but the majority still keep to the hills, living upon roots and wild animals, and bartering forest produce for a few rags or a small quantity of grain. When opportunity offers, they indulge in cattle theft and robbery. They disclaim any connection with the Yānādis, whom they hate. Their aversion is such that they will not even allow a Yānādi to see them eating. They offer worship to the Sapta Kannikais or seven virgins, whom they represent in the form of an earthenware 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.”
There are two classes of Irulas in the North Arcot district, of which one lives in towns and villages, and the other leads a jungle life. Among the latter, as found near Kuppam, there are two distinct divisions, called Īswaran Vagaira and Dharmarāja. The former set up a stone beneath a temporary hut, and worship it by offering cooked rice and cocoanuts on unam (Lettsomia elliptica) leaves. The god Dharmarāja is represented by a vessel instead of a stone, and the offerings are placed in a basket. In the jungle section, a woman may marry her deceased husband’s brother. The dead are buried face upwards, and three stones are set up over the grave.
Irula, Chingleput.