IRULA FOLKLORE 49 show the tensions of love and hate on the domestic front. The father-in-law who schemes to seduce h^s daughter-in-law, wantonly asks the son to do impossible things and finally kills him is the chief character of an oft-repcated tale. The familiar theme of ill-treatment of children of the first wife by the sister of the husband and the man's helplessness is also common in many tales. The tragic story of the two brothers one of whom was decapitated by the other is known practically to most of the Irulas. Enamoured of the husband's younger brother, the woman lures him to have sexual relations with her. Deeply attached to his elder brother, he can look upon his sister-in-law only with respect; he rejects her advances. The woman is revengeful, and makes it appear that someone tried to seduce her. On the husband's arrival, she tells him that his own brother was the culprit. In a fit of sudden fury, the husband cuts off his brother's head. The fallen head sings a song which proclaims the innocence of the boy and the villainy of the woman. A fire breaks out and the roaring flames engulf the wicked and untruthful woman. The Irulas believe that supernatural powers dominate their earthly lives. Their faith in witchcraft, ghosts, sor/ccry and black magic expresses fear and superstition. Ghost stories abound in the folklore. There are funny stories, too, in the form of dialogues of animals and birds like the one between a crab and an owl. A third category of tales centres round imitative and imaginative aspects of their life. As in any society, the Irulas have stories about the adventures of kings, queens, princes and their retinue. There are also plenty of stories of snakes and serpents. Proverbs and Riddles There is a rich store-house of proverbs which embody the wisdom of the past. A large number of proverbs relate to sex»life and morals. Irula riddles are mahy and varied. Stylistically the riddle is frequently related to folk poetry. In Irula riddles, one comes across poetic and non poetic devices such as rhyme, rhythm, alliteration, personification, symbol and metaphor. A minor function of the riddle which is fully recognized by Irulas is the provision of social communication between visiting elders and the children of the family. This study of the folklore of the Irulas brings out quite a few characteristics of the tribe. They are a carefree people who seem to have little anxiety for the morrow or regrets over the yesterdays. They have faith in God, fear of the supernatural and harbour their own superstitious ideas.' They believe in sorcery, witchcraft and black magic. In addition to the fear of the supernatural spirits, they fear Kurumbas, members of a fellow-tribe. Their folklore discloses its own code of morality and sex. Many of the folk songs speak of the sexual exploitation which the socially better-off groups impose on the women of this poor and weak tribe. (The author is grateful to P Kothandaraman, N Radhakrishnan and