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Rh which each end is pulled alternately. The horizontal block is pressed firmly on the ground by the toes of a man, who presses a half cocoanut shell down on the top of the vertical stick, so as to force it down into the socket. A Badaga, who failed in an attempt to demonstrate the making of fire by this method, gave as an excuse that he was under worldly pollution, from which he would be free at the time of the fire-walking ceremony. Though the Badagas make fire by friction, reference is made in their folk legends, not to this mode of obtaining fire, but to chakkamukki (flint and steel), which is repeatedly referred to in connection with cremation. After the milk boiling ceremonial, the pūjāri, tying bells on his legs, approaches the fire pit, carrying milk freshly drawn from a cow, which has calved for the first time, and flowers of Rhododendron arboreum, Leucas aspera, or jasmine. After doing pūja, he throws the flowers on the embers, and they should remain unscorched for a few seconds. He then pours some of the milk over the embers, and no hissing sound shoud be produced. The omens being propitious, he walks over the glowing embers, followed by an Udaya, and the crowd of celebrants, who, before going through the ordeal, count the hairs on their feet. If any are singed, it is a sign of approaching ill fortune, or even death. In an account of the fire-walking ceremony, in 1902, it is noted that "the Badagas strongly repudiate the insinuation of preparing their feet to face the fire ordeal. It is done to propitiate Jeddayswāmi, to whom vows are invoked, in token of which they grow one twist or plait of hair, which is treasured for years, and finally cut off as an offering to Jeddayswāmi. Numbers of Chettis were catering to the crowd, offering their wares, bangles, gay-coloured handkerchiefs, as well as edibles. The Kotas supplied the music, and an