Coorg Chronicles

Why Coorg?

2012-11-19T14:18:00.000+05:30

A lot of people ask me, "Why Coorg?". Amongst these people are mostly Kodavas. So I thought of answering this question through the blog so that it reaches a wider audience.

My acquaintance with Coorg started in 2010 when I came to be friends with a few Kodavas. I had heard of Coorg before but only from the perspective of tourism. Till the time I met the people of Coorg, it was just like any other hill station to me.

What spiked my interest in Coorg was the evident pride that Kodavas display. I was captivated by the fierce love for their motherland that they portrayed, which in turn led me to ask my friends about their culture and traditions. Though some of them knew about their culture well, I still felt there were a lot of missing pieces.

The curiosity mixed with my passion for history drove me to read books published about Coorg by British historians and archaeologists as early as the 1800s. During this phase, I learnt a lot about Coorg and the Kodava culture and thought of sharing it with fellow enthusiasts and the blog was born.

To sum it up, though I'm not a Kodava, I want to do my bit in saving the Kodava culture and that is the main reason why I have been putting together all the information I can find. Hope I have been of some help thus far. Keep reading!

My Article on Kodagu Connect

2012-10-22T14:56:00.000+05:30

I recently wrote an article on Kodava Marriage Customs which was published on Kodagu Connect. I am sharing an excerpt of the article here, to read more follow the link given below.

"In ancient times, it would seem, the Kodava marriage festivities had a peculiarly communal character. On some great day a family would call together the whole grama, that is, all the families of one of the rice valleys, to a feast. The youths would have their ears pierced by the carpenters for earrings, and the maidens have rice strewn upon their heads. This was in those days called the marriage feast. The whole community feasted together, and the young people were now at liberty to go in search of husbands and wives.

With times, majority of the customs and rituals have undergone changes owing to cultural influences from neighbouring communities but the distinct flavor of the Kodava culture still stays intact.

According to traditional Kodava customs, men have seven kinds of Mangalas (usually, a marriage ceremony, literally, an auspicious event) -

1. Kanni Mangala – Marriage to a maiden

2. Kudavali Mangala – Marriage to a widow or divorcee

3. Kuttik Nippad or Okka Paraje – Performed to prevent extinction of the bride’s okka

4. Paccadak Nadapad or Makka Paraje – Again, performed to prevent extinction of the bride’s okka

5. Nari Mangala – Performed to honour one who has killed a tiger

6. Kemi Kutti Mangala – Ear-piercing ceremony

7. Baalek Mangala – Symbolic marriage to a plantain (banana) stump

Women have five kinds of Mangalas -

1. Kanni Mangala

2. Kuttik Nippad

3. Paccadak Nadapad

4. Nari Mangala

5. Paitandek Alapad – Performed to honour a women who has ten living children

Though women are part of the Kudavali Mangala, traditionally they do not have any muhurta (auspicious time) in the same.

There are a few other mangalas which are no longer performed, like, Kodi Mangala (parents celebrating their love for their child), Mane Mangala (performed to honour a man who has built a house for his family), Pole Kanda Mangala (performed to celebrate a girl attaining puberty), Kuliyime Mangala (performed to celebrate the first pregancy of a woman). Another mangala which was purely symbolic in nature was performed on the corpse of a bachelor to raise his status to that of a married man.

Rituals leading to a Kanni Mangala, may or may not involve horoscope matching and an astrologer. There is an old saying in Kodagu which says, “If minds agree, the stars agree”. So, unlike other Hindu communities, horoscopes are not paid heed to as much. Once a boy’s family hears of a suitable girl, a family member and the family’s aruva go to the girl’s family to seek her hand in marriage. This is known as Ponn Pareyuva. Aruvas (one who knows; man of experience) hold an important office among the Kodavas. They act as representatives, counselors, and guardians of families and individuals, on the great occasions of life. A particular friend of a neighbouring Kodava house becomes its Aruva, and a member of this house is naturally the Aruva of the other." Read More

A Kodava Wedding Song

2012-09-18T12:40:00.000+05:30

The following is a specimen of a humorous wedding song, translated by Mr. A. Graeter from the Coorg original -

God Almighty , live and rule,
Rule as our Lord and God,
Rule as our Sovereign and King!
On the surface of the earth
Coorg is like a string of pearls,
Though of smallest kingdoms one.
In this land they count 12 valleys,
And the Nads are 35;
But in our Nad for ever,
Like a flower of paradise,
Blooms the name of Apparanda.
In this Apparanda house
Lived a man of reputation,
Mandanna the mighty hero.
When he offered a petition
To the ruler of the country
For 3 goodly jamma land,
He received it as a present.
For his money he now bought
Holeyas to be his servants,
And they laboured on his farm.
Bullocks too, his fields to plough,
He procured for heavy money,
And completed all his labours.

Though he now lived comfortably,
Mandanna the mighty hero,
In his mind was meditating
And within himself he pondered
Constantly this one idea:
'I have rice and costly garments,
But no one to dress and nourish;
I have precious stones and jewels,
But where is the wife to wear them?
In a household without children
Vain is all our toil and trouble;
Here on earth no joy is perfect
Without wife to share the bliss.
If a tank is without water,
Has it not been dug in vain?
And a garden without flowers,
Has it not in vain heen planted?
Who would like to eat cold rice,
Void of curds and void of salt?
Sons there must be in our houses,
And our rooms be full of children.'

So he thought within himself,
And one lovely Sunday morning,
When the silvery dew was sparkling,
Took a meal, and dressed himself,
Joined his hands in adoration
To the ancestors and God;
Sent a man to call his Ar'va
To conduct him on the journey,
Took his stick adorned with silver,
And then started with his friend.
Where between the woody mountains
Thrones the lofty Kutta-male,
Wandering through the hilly country,
He went off to seek a wife.
Walked he till his soles wore off,
Pondering sat in all the Mandus,
Till his dress in holes with sitting;
Wandered in the scorching sun,
Till his head was hot and giddy;
Wandered till the walking-stick
In his hand was growing shorter.
Mandanna the mighty hero
Sought a wife in every quarter,
But no house would suit his mind.
If he found the house was right,
then the servants would not suit him;
If he found the servants right,
Then he did not like the cattle;
If he found the cattle right,
Then the fields were miserable;
If the paddy land was good,
Then the pasture ground was bad
And if all these things were good,
Then the maiden did not please him.

While he thus was sorely troubled,
News arrived of consolation :—
In the Nalku-nad there lived,
In the Pattamada house,
Chinnavva, a lovely maiden.
When he heard this information,
Mandanna, the mighty hero,
Slowly with his friend proceeded
To the house, and there sat down
On the bench of the verandah.
Chinnavva, the lovely maiden,
When she heard of their arrival,
Came and brought a jar of water,
Poured it in a silver pitcher,
Placed it on a shining mat,
And spread another mat for him
In the seat of the verandah.
Pattamada Chinnavva
Then standing modest on the threshold,
Asked him, saying 'Why, my friend,
Do you not take any water?
Use it, and then call for more.'
So she said, and he replied;
'Certainly I will, my dearest,
If for ever you will bring me
Water as to-day you brought it.'
She replied: 'You shall have water
If you come here every day.'
Mandanna now took the water,
Washed his face and hands and feet;
Thought, I'll come for more tomorrow.
Mandanna, the wise and clever,
Took again the seat of honour,
And began; ' My pretty maiden,
Tell me now, where is your father?'
She replied; "My father's gone
To a meeting in the Mandu.'
'And where is your mother then?'
'She's gone to the potters' village,
Where they celebrate a wedding.'
'And where is your brother then?'
'He went down the Ghat to Kote
With his bullocks, to get salt.'

When an hour or two were spent,
To his house returned the father.
Mandanna made his obeisance,
Bowed, and touched the old man's feet.
When an hour or two were spent,
To her house returned the mother.
Mandanna again saluted.
When an hour or two were spent,
To his house returned the brother.
Mandanna made his obeisance.
Then they had some conversation,
Talked about their friends and kindred.
Last they asked him; 'Dearest cousin,
Will you please to let us know
Why you undertook this journey?'
He replied; 'My dearest father,
I have heard that in this house
There are bullocks to be sold,
And moreover that there lives
In the house a lovely maiden,
Whom you want to give in marriage.'
'All the bullocks, they were sold
In July,' replied the father,
'And the daughter too has gone,
In the month of May she left us.'
Then gave Mandanna this answer:
'Those that went, let them be happy,
Give me her who still remains.'
Spoke again to him the landlord;
Tell me, why you called me father?'
Then spoke Mandanna the clever;
'I have seen your lovely daughter,
That is why I call you father.
Evermore with admiration
You behold the stately palm-tree;
If a tree is poor and crippled,
You forget to look upon it.'
Then the father spoke again;
'I will let you have the daughter,
Give a pledge that you will take her.'
'Shake then hands with me' said joyful
Mandanna 'and as a pledge
Take from me this piece of money.'

After this the father sent
For his Ar'va to assist him
In the wedding ceremony;
Women swept the house and chambers,
Filled the store-rooms with provisions
For the merry wedding feast.
Where the beauteous brazen lamp
From the ceiling is suspended,
Aruvas and near relations
Came together from both houses,
Stood and settled the engagement
And the lucky day of wedding.
Whereupon the happy bridegroom
Gave his bride a golden necklace
As a pledge, and eight days after
Was the wedding celebrated.

Early Inscriptions found in Coorg

2012-09-01T00:30:00.000+05:30

In this post, I am sharing some pictures of early inscriptions which were discovered in Coorg by archaeologists in the 19th century. These are mostly copper or stone engravings. I am also providing the translations of these inscriptions; most of them are related to grants of land and property.

1. Madikeri plates of Avinita Kongani, 466 A.D.

Mercara Plate 1

Mercara Plate 2

Mercara Plate 3

Mercara Plate 4

Ring and Seal

Translation -

Be it well. Success through the adorable Padmanabha, resembling (in colour) the cloudless sky. A sun illumining the clear firmament of the Jahnavi (or Ganga) kula, possessed of strength and valour from the great pillar of stone dividing with a single stroke of his sword, adorned with the ornament of a wound received in cutting down the hosts of his cruel enemies, of the Kanvayana gotra, was sriman Kongani-mahadhiraja.

His son, inheriting the qualities of his father, possessing a character for learning and modesty, having obtained the honours of the kingdom only for the sake of the good government of his subjects, a touchstone for (testing) gold the learned and poets, skilled among those who expound and practise the science of politics, author of a commentary on the Dattaka-sutra, was sriman Madhava-mahadhiraja. [Dattaka was an early poet, of perhaps the 1st century, who, induced by the dancing girls of Pataliputra, wrote a work on one section of the Kama-sutra. In Kannada his name appears as Jattaka.]

His son, uniting the qualities of his father and grandfather, having entered into war with many elephants (so that) his fame had tasted the waters of the four oceans, was srimad Harivarmma-mahadhiraja.

His son, devoted to the worship of the twice-born, gurus, and gods, not leaving the feet of Narayana, was srimad Vishnugopa-mahadhiraja.

His son, whose head was purified by the pollen from the lotuses the feet of Triyambhaka, having by personal strength and valour purchased his kingdom, daily eager to extricate the ox of merit from the thick mire of the Kali-yuga in which it had sunk, was sriman Madhavamahadhiraja.

His son, the beloved sister's son of Krishnavarmma-mahadhiraja, who was the sun in the firmament of the Kadamba-kula, his mind illumined with the increase of learning and modesty, of indomitable bravery, reckoned the first among the learned, was Sriman Konganimahadhiraja, named Avinita.

Of whose gift to Chandanandi-bhatara, the disciple of Gunanandi-bhatara, who was the disciple of Jayanandi-bhatara, who was the disciple of Silabhadra-bhatara, who was the disciple of Abhayanandi-bhatara, who was the disciple of Gunachandra-bhatara, of the Desiga-gana and Kondakundanvaya, in the year eighty-eight beyond three hundred, the month Magha, Monday, the Svati-nakshatra, the fifth day of the bright fortnight, the minster (mantri) of Akalavarsha-Prithuvi-Vallabha, having obtained (it) by grant from Avinita-mahadhiraja, presented the charming (village) named Badaneguppe, (situated) within the Edlenadu Seventy of the Punadu Six Thousand, to the Srivijaya Jina temple of Talavananagara, together with twelve kanduga in each of the six dependent hamlets, the ambalimannu, the tala-vitti in Talavana-pura, twelve kanduga in Pogarigele, and twelve kanduga according to the accepted royal measure in Pirikere.

Boundaries of the village of Badaneguppe: east, the red rook, Gajasele, the sakti post at the tri-junction of Karivalli, Kottagara and Badaneguppe, and so coming to the Kagani pond on the south-east; again south, the milk hedge, the balkani tree; again facing west, the row of medical plants, then the pond at the tri-junction of Badaneguppe, Kottagara and Multagi, Chandigala; thence to the clearing-nut tree at the south-west; again west, the peld-uldil tree, the banyan tree called Santara, thence the bed of the stream; facing north, the row of medical plants, the pond of the rose-apple, thence to the sacred tamarind tree at the northwest; again the neggila clump at the tri-junction of Badaneguppe, Multagi, Koleyanur, and Dasanur, the long ? sacrificial circle, thence the hill which protects the north of the village of Gajasele, descending to the big rock; again facing east, the row of medical plants, then the kadapaltigala banyan tree; again north-east, the pond at the tri-junction of Badaneguppe, Dasanur and Polma, the tamarind tree at the paddy fields by the sluice, and so to the level red mound which joins the eastern boundary.

Witnesses thereto: Perbbakkavana, the man who is a friend in all things to the Ganga royal family; Marugareya Sendrika, Ganjenad Nirggunda Maniyugureya, Nandyala Simbaladapa, servants.

Country witnesses: Tagadur Kulugovar, Ganiganur Tagadar, Algodate Nandakar, Ummatur Bellurar and Alageyar, Badaneguppe Jhamsanda-Bellurar and Perggiviyar.

Whoso takes away land presented by himself or by another is born a worm in ordure for sixty thousand years. The earth has been enjoyed by many kings and Saka kings; whosesoever at any time is the land, his at that time is the fruit. The property of the gods is a dreadful poison; call not poison poison, poison kills a single person, but a gift to the gods (if seized) destroys sons and grandsons. Merit is a common bridge for kings, this do ye support from age to age, O kings, thus does Ramabhadra beseech the kings who come after him.

Visvakarmma's writing.

2. Biliur stone Inscription of Satyavakya, 888 A.D.

Translation -

Prosperity to the Jina-sasana.

Of the years expired since the time of the Saka king, the eight hundred and ninth year being current.

Be it well. Satyavakya-Kongunivarmma-dharmma-maharajadhiraja, boon lord of Kovalala-pura, lord of Nandagiri, in the eighteenth year of srimat-Permmanadi's anointing to the kingdom, on the auspicious fifth day of the month Phalguna, to Sivanandi-siddhantabhatara's disciple Sarvvanandi-deva, for the Satyavakya Jina temple of the Penne kadanga, Permmanadi gave the twelve hamlets of Biliur in Peddoregare, free of entry from all feet.

They of the Ninety-six Thousand, the five tributary chiefs, the seventy of Beddoregare, and the eight householders are witnesses to this.

They of the Male Thousand, the Five Hundred, and the five ? garland-makers are guardians of this.

Whoso destroys this destroys Baranasi, a thousand Brahmans and a thousand tawny cows, and is guilty of the five great sins.

Sedoja's writing.

Biliur will bring eighty gadyanas of gold and eight hundred (measures) of paddy.

3. Kotur stone Inscription of Satyavakya, about 890 A.D.

Translation -

Be it well. Satyavakya-Kongunivarmma-dharmma-maharajadhiraja, boon lord of Kuvalala-pura, lord of Nandagiri, srimat-Permmanadi: when on Jedala Ereyangagavunda's son he bound the Permmadi-vattam, the order for the estate granted was as follows: the fixed land-rent forty gadyanas of gold, and of seed paddy one hundred (measures) of paddy; thus for all time was a decree granted.

Buvayya's letters.

Prosperity. Kalnad for Ereyanga. Great good fortune.

4. Peggur stone Inscription of Satyavakya, 978 A.D.

Translation -

Be it well. Of the hundreds of years expired since the time of the Saka king, the 899th, the year Isvara being current.

Be it well. Satyavakya-Konginivarmma-dharmma-maharajadhiraja, boon lord of Kolala-pura, lord of Nandagiri, srimat-Rachamalla-Permmanadi, within that year, on the Nandisvara talpa day of the bright fortnight of Phalguna.

Be it well. When the valiant one adorned with a powerful right arm, the abode of his sword, vigorous in seizing the priceless pearls scattered from the frontal globes of the troops of proud elephants of all his enemies, his elder brother's warrior, a friend of the poor, srimat-Rakkasa was ruling Beddoregare;

Prosperity to the Jina-sasana. A resident of sri-Belgola, srimat-Anantaviryyayya, the beloved disciple of sri-Gonasena-pandita-bhattaraka, who was the beloved disciple of sri-Birasena-siddhanta-deva, acquired Peggadur and the new trench, secure against obstruction.

Witnesses to it: They of the Ninety-six Thousand, the five tributary chiefs, the Peddoregare seventy, and the eight householders.

Guardians of this: The four Malepar (or hill chiefs), the Five Hundred, and the five ? garland-makers.

Whoso destroys Sripurusha-maharaja's gift destroys Banaras, a thousand Brahmans and a thousand tawny cows, and is guilty of the five great sins. Whoso protects this acquires great merit.

Chandanandiyayya's writing. Grant of the Perggadur basadi.

5. Palur stone Inscription, about 1371 A.D.

Translation -

Be it well. Fortune. Doing obeisance to Vinayaka the all-learned guru, and to the goddess Sarasvati, so far as I am able an auspicious sasana will I make.

Be it well. Fortune. The disciple of Avidyamrityu-bhattaraka of the auspicious Purushottama-parshad, Bodharupa-Bhagavar, had this stone Sasana made for (the god) Mahadeva of Palayur. That whoso among the Srivaishnavas of the Eighteen countries, the Valanjiyar (merchants) of the Eighteen countries, the arm-bearing Thousands of the Eighteen countries, or the Brahmanas of the Eighteen nadus, seeing it, will dutifully maintain it, is this stone sasana set up.

Whoso does not pay as laid down by the amachchan after examination of the temple and the requirements of the worship, incurs the penalty of the man who murders his own father, or takes to wife his own mother, or murders the king of the very nadu in which he was born, or cuts off the nose of him who having bound on the right side seizes on the left, or marries a woman within the prohibited degrees of relationship.

The Valanjiyar of the Eighteen countries and others will have the daily expenses and other provisions noted in the treasury accounts of the temple read out once a year, and see that each item mentioned therein which has been omitted to be carried out is properly conducted as directed.

6. Bhagamandala stone Inscription, about 1371 A.D.

Translation -

Be it well. Fortune. Doing obeisance to the guru by devotion, Brihaspati (Jupiter) being in conjunction with Kanya (Virgo), in the great month named Vrischika (Scorpio), on the day following Brihaspati's (that is on Fiiday), a universal sasana, a sasana for the guru, who is a form of joy, will I, Bodharupa, make even at the holy Bhagandasrama also.

When Melpundi-Kunniyarasa was ruling the nadu, Bodharupa-Bhagavar-arasu of the auspicious Purushottama-parshad, with others, had a copper plate engraved. Whoever stops for a day the daily expenses laid down in the plate, whether male or female, including Kunniyarasa (himself), violates the order of the king ruling this nadu. The penalty for such violation for one day is 12 kanam and twice the offerings for the god; and when continued for a whole week, 12 kalanju of gold of 7 touches to the king.

There will be 17 perpetual lamps. The quantity of rice to be supplied by the podaval for daily offerings, etc., is 26 nali. For the high oblation there will be 2 nali, and for flowers 4 nali. There will also be supplied daily 32 garlands of flowers and 6 lamps in the month of Vrischika.

Whoso does not pay as laid down by the amachchan after examination of the temple and the requirements of the worship, shall be looked upon as a traitor conspiring to murder the king of the very nadu in which he was born, and incurs the penalty of the man who cuts off the nose of him who having bound on the right side seizes on the left, and of one who takes to wife a woman within the prohibited degrees of relationship. Should the king be indifferent towards a man who does not pay the above fine, even after seeing and hearing him, the people of his nadu will curse him.

The people have to perform five items of service, of which the Mahabharata is one. If even a single item of the expenses is stopped, the penalty shall be 2.5 kanam for every day.

May the arm-bearing Thousands of the Eighteen countries and the Valanjiyar protect the Vaganda temple. May the ascetics and the king ? prosper.

Whatever is omitted here may be found in the treasury register and the copper plate.

Pakandala-ayari's writing.

7. Anjanagiri Jain stone Inscription, 1544 A.D.

Translation -

Obeisance to sri-Santinatha. Be it free from obstruction. Be it fortunate. May it prevail, the auspicious supreme profound syad-vada, a fruit-bearing token, the doctrine of the lord of the three worlds, the Jain doctrine.

Be it well. Of the sri-Mula-sangha, Desi-gana, Pustaka-gachcha, Kundakundanvaya, and Ingulesvara circle, a bee intoxicated from the lotus feet of Gummata-Jinesvara, the lord of the auspicious Belugula-pura, promoter of the religious merit of the time, (was) Dharmacharya, whose titles were as follows: nourishing the groups of lotuses the learned, he at the same time drove away the darkness from the minds of evil-speakers, proud as the tortoise that bears up the earth, upholding the character of a Digambara shining ornament, he ever protected the ruddy goose the Bhavyas (or Jains); thus was the sun Pandita-deva ever distinguished with the rays his gentle speech.

Be it well. The auspicious Acharya of the circle of the royal rajagurus, the great lord of powerful orators, a Brahma of royal speakers, emperor of all the learned, preserver of the life of Ballala-Raya, distinguished with these and many other titles, was srimad-Charukirtti-Pandita-deva; the disciple of whose disciple's disciple was srimad-Abhinava-Charukirtti-Pandita-deva; whose beloved disciple, his elder brother's disciple, srimad-Charukirtti-Pandita-deva's fellow-student, srimad-Santikirtti-deva, in the Saka year 1466 expired, the year Krodhi being current, on the 15th of the bright fortnight of Kartika, caused to be written a stone inscription as follows:

His guru srimad-Abhinava-Charukirtti-Pandita-deva, when, for the promotion of religious merit in the Kali age, Santi-tirthesvara and Anantanatha-svami themselves came and manifested themselves from the Suvarnavati river in the Saka year 1453, the year Vikritu, in Chaitra, having paid a visit to the basadi of Santinatha-svami who dwells on the summit of Anjanagiri, and made on the crest of the hill a basadi of wood, in the year Khara, in the month Chaitra, he caused it to be consecrated by the hand of his own younger brother Konasanagudda Santopadhyaya, and left instructions for the erection of a stone basadi.

After that, in the following year Krodhi, the 15th of the bright fortnight of Kartika, the stone work done to the foundation and the haladhares were as follows: to all the halaru of Bemmatti Butanhalli and Maganakere belonging to Nanjarayapattana, paid for stone work ga 200 honnu; to Adi-Sri-Avvagal of Hanasoge for having the stone work of the inner shrine done by Bhujabali-Sri-Avvagal of Ammana-Hosahalli, paid ga 30 honnu; to his guru srimad-Charukirtti-Pandita-deva for two sets of three haladhare, and for a curtain for the centre door at the one time of the offering, paid ga 50; and for a curtain at the distribution of food ga ? 50.

In the year Subhakritu, the 15th of the bright fortnight of Phalguna, all the halaru the Kannadiga halaru and Nanadesi halaru of Bidire and Sitalamalige for (the god) Santisvara of Anjanagiri made a dharma and had it written in their dharma sasana, saying the 81 pana due for the footpath that we have built, we will give for distribution of food. Whoso fail in this dharma are guilty of murdering cows and Brahmans.

In the Saka year 1465, the year Subhakritu, the 13th of the bright fortnight of Chaitra, Wednesday, the Vrishabha-lagna, the family consecration was performed of the three sets of deharagalu (possibly bodyguards). For a danasale the price of the Hallivayalu paddy field, 70 ga, and the sum given to the kolayaru for work at the new paddy field, 50 ga, both together an outlay of 120 ga, was received from srimad-Charukirtti-Pandita-deva's disciples Adi-Sri-Avvagal of Hanasoge and Bhujabali-Sri-Avvagal, 24 ga; Basavapatna Anantamati-Avagal paid through Nemi-Sri-Avvagal 24 ga; Muddi-setti's Vijayi paid through Sri-Avvagal 10 ga; through Muluganahalli Adyakka was paid 12 ga; from Haruva-setti and Vijeyana-setti, 30 ga; from Kannanur Devaramma-setti, 12 ga;

Three usual imprecatory verses.

That the dharma here made may endure as long as sun and moon has it been engraved in a Sasana. Great good fortune. Sri, Sri.

8. Mullur Epitaph of Gunasena, 1064 A.D.

Translation -

Be it well. Of the hundreds of years elapsed since the time of the Saka king, the 986th, the year Krodhi, being current, on the 9th of the dark fortnight of Chaitra in that year, Tuesday, under the Purvva-Bhadrapada nakshatra, at the rise of Mina (Pisces).

Be it well. Having crossed completely over the deep ocean of nectar, the agama which issued from the lotus mouth of the holy Arbad-paramesvara parama-bhattaraka, whose lotus feet are illumined by the rows of gems set in the crowns of all the gods and demon lords, Srimad Gunasena pandita-deva gained the abode of Moksha-Lakshmi.

His guru, skilled in unfolding the essence of the siddhanta, Pushpasena-vratindra; his eminent sangha, the Nandi-sangha; lord of the Dravila-gana of the great Arungulamnaya; proficient in the supreme arhantya and other the three jewels, all the great science of grammar, agama and others, and the six established systems of logic; thus was the vratipati Gunasena-aryya, praised of aryyas.

9. Mullur Pillar inscription of Rajendra-Kongalva and Rajadhiraja-Kongalva's Mother, 1058 A.D.

Translation -

Written by Dharmma-setti. Be it well. In the 980th Saka year, the year Vilambi, at the time of the uttarayana-sankranti, sri-Rajendra-Kongalva, for the basadi his father had had made, granted in Haruvanahalli, Arakanahalli, and Niduta godu 3 khanduga, and similar grants in other villages (named), with the oil from one oil mill.

Sri-Rajadhiraja-Kongalva's mother, Pochabbarasi, had (the grant) made to her guru Gunasena-pandita-deva, of the Dravila-gana, Nandi-sangha and Arungal-anvaya, and given with pouring of water.

Whoso takes away land given by himself or by another is born a worm in ordure for sixty thousand years.

10. A Virakal from Mullur, 1296 A.D.

Translation -

Om. Obeisance. Be it well. In the reign of, with all titles, the mandalika-Narayana, the champion who put to flight Maleya, a cage of adamant to refugees, sri- Harihara-Deva Chola-Deva, in the year Durmmukhi, on the 5th of the bright fortnight of Chaitra, Monday, when Beluhu-nad Goddumbadi, Mulivaraditya-nad Mallikarjjuna, Nidita Menasa, and others the whole nad, uniting, marched to the Mullur fort and besieging it, were scaling the fort, Boppa-gaudi's (son) Malleya, fighting the Mullur fort, hewing down the barrier and slaying, fell in the crooked entrance. On his falling, the three hundred men of the villages especially of Masavi, uniting, gave as a vira-sese for him 3 paddy-fields in the Makove land of the Mullur paddy-fields, and 5 paddy-fields in Hidijagala; these eight paddy-fields Boppagaudi's (sons) Malaiya and Madaiya having exchanged for the new amani tank and 9 ga, the Masavi village united and made over to them, free of all imposts. These boundaries are fixed.

This stone was made by Kengolali Bachachari's son Bairoja. The Kopana-tirttha senahova, Sateya, wrote the letters of this sasana. Great good fortune. Sri. Sri.

11. The Malambi stone of the time of Rajakesarivarma-Permanadigal, 1004 A.D.

Translation -

Be it well. The sun in the sky the Chola-kula which was like the stem of the tree of paradise the Solar race, the friend of the virgin daughter of Kavera (that is, the Kaveri river) devoted to removing the sins of all people, the great Chola king Rajakesarivarmma-Permmanadigal, to Manija, who in the battle of Panasoge had massed (his forces) and fought, saying I will not return till they are completely put down, so that those who opposed him died, of his great grace, saying to bind a patta on him and give him a nad, sent word to Panchavan-maraya, who bound on him a patta (inscribed with the title) as Kshatriya-sikhamani Kongalva and gave him Malavi [now Malambi].

To this, gavunda-Rachamma's family are witnesses - Kannavangala Aditya-gavunda, and..galani Nanniya Meru, Kelane...cha-gavunda, Nallur Ereyangagavunda, (the rest is effaced).

12. Vira-Sasana from Yadur, 1095 A.D.

Translation -

Be it well. In the 1017th Saka year, the year Yuva, the second of the bright fortnight of the month Sravana, Sunday, the sriman maha-mandalesvara, chief lord of Tripura, sun to the lotus the Balindra-kula, champion of the Four-faced (Brahma), a cage of adamant to refugees, a lion to the elephant his enemies, a Bhima of the powerful, a Rama in war, a pleasure garden of the Malepas (or hill chiefs), praised by the eulogists, plunderer of foreign territory, his father's warrior, his head at the feet of Siva, an ocean of truth, a saw to the heart of his enemies, a Rakkasa in war with kings, with these and many other titles, Duddharasa, born to Hitteyarasa and Junjala-Devi, being of great might and valour, possessed of fresh youth, the beloved of Vijaya-Lakshmi (the goddess of victory), protecting Maleya, terrifying and driving away his enemies, casting them out of their forts, an incarnation of prowess (or a Virabhadra), the Kali-yuga Yama, protecting and ruling Samhatha-nad, Pakuvadi and other places, having fifteen horses, fifty male servants, two hundred and fifty strong men, forty five retainers of good family, and a retinue of many subjects guards relatives and landed proprietors, on the application of his lawful wife Chikala-Devi, ....... having the Raja(samudra) tank built, and the . . erected, having set up a chatram for holy Brahmans, having caused rice fields to be made at the river, and brightening many acts of dharmma, when he gained the Siva-loka (died), his brother Jujarasa, out of friendship performing his obsequies, had this vira-sasana written by Molate Duddha-malla, minister for peace and war, and senabhova Rajimayya's son Bamma-deva.

Whoso contemns the rice fields that Duddharasa thus caused to be made, has slain cows and Brahmans in Banarasi. Great good fortune. Sri. Sri.

Source: Coorg Inscriptions, Epigraphia Carnatica, Vol. I by Lewis Rice

Coorg Inscriptions - Gangas

2012-08-11T12:00:00.000+05:30

The earliest of the inscriptions in Coorg show that this country formed part of the territory of the Gangas, a line of kings who ruled over Mysore from about the 2nd to the 11th century. Their kingdom was called Gangavadi, and their capital, at first Kuvalala or Kovalala (Kolar), was removed in the 3rd century to Talakad on the Kaveri, in the south-east of the Mysore District. The dynasty was founded by two Jain princes of the Ikshvaku (Solar) race, who came from the North, and were aided by the Jain acharya Simhanandi whom they met at Perur, still distinguished as Ganga-Perur (in the Kadapa District).

By name, the Gangas seem to be connected with the Gangaridae or tribes of the Ganges valley who, according to Greek and Roman accounts of the times of Alexander the Great and Seleucus Nicator, were subjects of Chandra-Gupta, the founder of the Maurya dynasty of Pataliputra (now Patna on the Ganges). Jain traditions represent him as ending his life at Sravana-Belgola in Mysore. The Gangaridae are mentioned by Ptolemy, and the Latin authors Virgil, Valerius Flaccus, and Curtius also make reference to them. Pliny writes of the Gangaridae Calingae or Gangas of Kalinga (Orissa and neighbouring parts), where there was an important line of Ganga kings in the 7th and 8th centuries, and where Ganga kings ruled down to as late as the 16th century. But the Gangas of Mysore were the original line, and the Gangadikaras, who still form the largest section of the agricultural population of Mysore, represent their former subjects, this name being a contraction from Gangavadikara.

Putting together the discovery of various coincident items, the following appears to have been the state of affairs. The Ganga king Avinita (whose mother was a Kadamba princess, the sister of Krishnavarmma) married the Punnad Raja's daughter, and had by her his son Durvvinita. This son he set aside (from the succession) in favour of another son (no doubt born of a different mother), and the latter obtained the Kongani (or Ganga) crown from (or with the support of) the Pallava and Rashtrakuta kings. Nevertheless, Lakshmi (the goddess of sovereignty) came to Durvvinita of her own accord, and he on his part entered into alliance with the Chalukya prince, giving him his daughter in marriage. The son born of this union was Jayasimha-Vallabha. Durvvinita next seized Kaduvetti (the Pallava king) on the field of battle and placed Jayasimha-Vallabha on his hereditary throne. And he in his turn made good the Chalukya supremacy for the time being by defeating the Rashtrakuta, the son of Krishna, but was eventually, it appears, slain in an encounter with Trilochana-Pallava.

Source: Coorg Inscriptions, Epigraphia Carnatica, Vol. I by Lewis Rice

Coorg Inscriptions - Kadambas

2012-08-10T23:53:00.000+05:30

During the British rule, a number of inscriptions were unearthed and deciphered. The earliest express mention of the Kodavas that has been met with in inscriptions is in 1174, in the time of the Hoysala king Vira-Ballala. They are also mentioned in 1722, in the time of Chikka Deva-Raja of Mysore. But the name Kudakam (Coorg) apparently occurs in Tamil literature as far back as the 2nd century.

According to the Kaveri Purana, Kodavas are supposed to be the descendants of a Kadamba prince named Chandravarmma. The origin and rise of the Kadambas is described in the fine old inscription on a pillar at Talagunda in the Shikarpur taluq of Mysore. According to this, a Brahman student in the agrahara of Sthanakundur (Talagunda) was the progenitor of the royal line. He went to the Pallava capital (Kanchivaram) in order to complete his studies, but owing to a violent quarrel there with Pallava horsemen, he resolved, for the purpose of revenging the insults he had received as a Brahman, to become a Kshattriya. Training himself in the use of arms, he escaped to the forests leading to Sriparvata (Karnul District), where he became so powerful, levying tribute from the great Bana (or Brihad-Bana) and other kings, that the Pallavas found it impossible to put him down. They therefore resolved to recognize him as a king, and installed him in a territory extending to the Western Ocean. He is known as Mayuravarmma. Of his successors, one of the most distinguished was Kakustha, whose daughters were given in marriage to the Gupta and other kings. The reference is probably to Samudra-Gupta, who made an expedition throughout the South, as recorded on the pillar at Allahabad. Another daughter was apparently given to the Ganga king of Mysore. The Kadambas were subdued by the Chalukyas from the North in the 6th century, but held subordinate positions for several centuries later. It can be seen from the inscriptions that Kadamba states existed in the 11th century in the country now called Manjarabad, in the north of Coorg; and in the 10th to the 12th century in Bayalnad, now called Wynad, to the south of Coorg; as well as in Hangal and Goa.

Of the Kadambas of Manjarabad there is an inscription in Coorg itself dated in 1095. It relates to a king named Duddharasa, and is a vira-sasana erected to his memory by his brother Jujarasa. Duddha is described as a maha-mandalesvara, lord of Tripura, sun to the Balindra-kula, a pleasure-garden of the Malepas (or hill chiefs), his father's warrior (ayyan-ankakdra), and has other titles. He protected Maleya (Malabar), and was governing Samhutha-nad, Pakuvadi and other places; having 15 horses, 50 male servants, 250 strong men (ekkatigaru), 45 retainers of good family, and a retinue of many subjects, guards, relatives, and landholders. He was the son of Hitteyarasa and Junjala-Devi. At the request of his wife Chikkala-Devi, he had a tank made. He also endowed Brahmans, and formed rice-fields at the river. The inscription was apparently composed by Molate-Duddhamalla, his minister for peace and war, and written by the senabova's son Bamma-deva.

Source: Coorg Inscriptions, Epigraphia Carnatica, Vol. I by Lewis Rice

Coorg Forts

2012-08-09T23:44:00.000+05:30

There were mainly five forts in Coorg - the Fort at Mercara, and the forts at Kushalnagar, Beppunad, Bhagamandala and Palupare which are no more in preservation.

Mercara Fort is still in pretty good preservation. The fortress was originally built by Muddu Raja Wodeyar in, 1680 or thereabout, and then consisted probably of mud walls, but it was rebuilt with stone by Tippu Sultan, who called it Jaffarabad. It was held by his generals till 1790, when Jaffar Ali Beg evacuated the place and left it with all its guns and ammunition to the Raja, Dodda Vira Rajendra. The entrance on the east is intricate and circuitous and guarded by three successive gates, which close in the space that is now occupied by public buildings. On the left side of the third gate there is a shrine erected against the wall, dedicated to Ganapati. Within the Fort itself, there is in the centre the palace, to the left and in front of it the English church, to the right the quarter-guard and armoury, and behind the palace the powder magazine. The English church stands near the place which was formerly occupied by a temple dedicated to Virabhadra but which was demolished in 1855.

The Fort at Kushalnagar (Fraserpet) was built by Tippu Sultan. It was taken by the Coorgs in June 1789 under Dodda Vira Rajendra, who sacked and burnt the place. When in 1846-1848 the fine bridge over the Kaveri was constructed, the ruins of the Fort supplied excellent building material. The Fortress at Armeri in Beppunad was razed to the ground in August 1789. Bhagamandala Fort, where Tippu seized some 5,000 Coorgs with their families, whom he sent into Mysore in 1785 and forcibly coverted to Islam, was invaded by Dodda Vira Rajendra in 1790 and taken after five days' siege. The Raja himself fired the first cannon from the hill of Mumbaratu. During the bombardment three copper tiles of the devastana were destroyed by a cannon shot, but Dodda Vira Rajendra replaced them by four tiles made of silver. The Papare Fort (Palu-Pare) on the Kire river, a tributary of the Lakshmantirtha, in Hatgatnad in Kiggatnad taluk, in which there are also the ruins of a temple, is said to have been built by Kolli-Ninga and Benne-Krishna of the Bedar or hunter tribe. It was destroyed by Tippu Sultan's armies.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg Kadangas

2012-08-08T11:33:00.000+05:30

The first ever mention of the Coorg kadangas have been uncovered in an inscription dated back to 888 A.D. Here, a kadanga named Penne-kadanga is referred to. The mention of the Penne-kadanga is of considerable interest, as showing the antiquity of the kadangas or war trenches found in a great part of Coorg.

In an article headed "Were the Ancient Britons savages?" by W. Walker Wilkins, published in the Fortnightly Review for April 1855, there occurs the following passage, which has a most appropriate bearing upon the Coorg Kadangas - "Probably no country in the world possesses so many ancient earthworks, certainly none upon such a stupendous scale as our own. They are extremely difficult of access, from the steepness of the mountain heights on which they were formed. This difficulty the primitive engineer greatly increased by the most simple and natural means. He sunk one or more deep trenches round the summit of the hill, and raised lofty banks with the excavated soil. Undoubtedly this is the most ancient species of rampart known; it existed ages before the use of mural fortifications, and originated in all probability with the nations in the east."

The description here given literally applies to the Coorg breastworks called Kadangas, which were seen in almost every part of Coorg till the late 19th century, and which testified to the indefatigable perseverance with which these highlanders toiled to secure the possession of their hills. They are of a very remote age; and in the time of Dodda Virappa Wodeyar, who ruled for 49 years from 1687-1736, he added new ones to those which already existed. A prominent Kadanga can still be seen about 7 km off Virajpet on the Madikeri route.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Ancient Remains found in Coorg

2012-08-07T03:47:00.000+05:30

Numerous cairns were discovered in Coorg and the adjoining districts in the second half of the 19th century. Cairns are mostly prehistoric burial mounds made of stones. The cairns found in Coorg (near Kushalnagar) were stone chambers, 7 feet long, 4 feet wide and 4 feet high. These cairns are either solitary or in groups, in some instances forming regular rows so as to give the appearance of streets. Others are surrounded by a single or double circle of stones from 2 to 3 feet high.

The relics found in them are peculiarly shaped pottery. The vessels contain earth, sand, bones, iron spear-heads, and beads. The Coorgs call these cairns Pandu-pare, dwellings of the Pandus, but whatever is beyond their historical knowledge they ascribe to the Pandus. It is certain, that the construction of these cairns is quite disconnected from the life, customs and history of the present inhabitants of Coorg, nor can they have been the abodes of a legendary pigmy race; but were most likely the resting places of the earthly remains of a generation that existed anterior to the historical records of the present local races.

Of a more recent date are the kolle-kallu (from kollu to kill, and kallu, stone), tombstones in honour of wariors slain in battle. They are found along the eastern districts of Coorg. Kolle-kallu are made of slabs of granite with rough facings, about 6 feet high 4 feet broad and 9 inches thick, and frequently the lower half is buried in the ground. The front side is generally divided into three compartments, each containing figures in relief, the back-ground being chiselled out, so that the figures are level with the frame of the compartments. The lowest compartment depicts the battle in which the hero was slain; the centre compartment represents him in the act of being conveyed to heaven by celestial nymphs; in the uppermost he has arrived at the regions of bliss and is delineated as seated before the emblem of his religion, generally the lingam.

Near the Kannana house, on the hill slope opposite the Government Junior College in Madikeri, there is a stone slab with a picture in relief of a Coorg warrior. The stone was erected in the paddy fields in remembrance of Kannana Doddanna, the dalavayi or general, who fell in an engagement with the forces of Haidar Ali near Kajur-Bagalu in North Coorg in 1767. Before setting out on this expedition he said to the king Mudda Raja: "Twice have I returned from defeating the Muhammadans and made obeisance to the Raja, but this time I shall not return.' The celebrated Coorg hero Appachu Mandana fell in the same battle. When, after the death of Haidar Ali, Tippu Sultan invaded Coorg, he burnt Kannana's house and hanged 24 members of his family; the ruins of the former are still visible. A silver plate, 3 inches by 2 inches, with a picture in relief similar to that on the stone, is preserved by the family in honour of their renowned ancestor.

In some localities, viz., in the temple yard at Bhagamandala, in the devastana at Paltir, in the ruined temple in Nallur in Hatgatnad of Kiggatnad taluk, and at the Government Junior College in Mercara (brought from Kushalnagar), there are large stone slabs of granite with inscriptions. That at Bhagamandala is in the Tulu character. The others are in Hale Kannada and much older. Those in Kiggatnad record grants made by the Chera kings in the 9th century. The oldest authentic inscription discovered in South India belongs to this dynasty. It is engraved on copper plates which were found in the Mercara treasury, though not relating to Coorg; as to how or when they came there no information can be obtained. They are dated in 388 (A.D. 466) and record a grant in the reign of Kongani II of some land in Badaneguppe, a village in the south of the Mysore District.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Irpu and Herumalu Jatre

2012-08-06T03:28:00.000+05:30

Besides the annual Tala Kaveri festival in October, and the Kuttad-amma jatre in April, there is a large concourse of people in February during Sivaratri at Herumalu in Kiggatnad, and the day following at Irpu five miles further on, where, at the foot of the Lakshmantirtha fall, thousands of pilgrims submit to the sin-cleansing shower-bath.

The origin of the Irpu and Herumalu jatre is based upon a common Brahmanical legend - One day when Rama with his followers was living in Irpu, his younger brother Lakshmana, in a fit of madness, insulted him by returning the bow and arrows which he had received from Rama. But soon repenting of his rashness, Lakshmana asked forgiveness, offering at the same time to throw himself into a large fire as an atonement for his crime. He accordingly shot an arrow against the foot of the rocks at Irpu, when a large fire flared up, into which he threw himself. In order to save his brother, Rama immediately created a river, which up to the present day is called Lakshmanatirtha, but it was too late. Rama afterwards desired to consecrate the spot, and ordered Hanuman to bring a linga from Kashi (Varanasi) within one hour and a half. During his absence, Rama, fearing that Hanuman would not be back in time, made a linga himself of river-sand, in which operation he was surprised by Hanuman, who flew into a rage for having troubled himself in vain. He twisted his enormous tail round one of the neighbouring hills, Hanuman betta, and attempted to upset it. Rama, to comfort the furious Hanuman, assured him that Hanuman's linga should become even more famous than his own. So the new linga was set up at Herumalu, and the festive day of its worship precedes that of the linga at Irpu.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg Deities

2012-08-05T02:03:00.000+05:30

The people of Coorg have great faith in a certain Kaliatanda Ponnappa, or simply Kaliat Ajjappa, the spirit of a Malayalam man, who came to Coorg many generations ago, was naturalized, married a Coorg woman, and established himself at Nalknad. He was a great magician, and long the dread of the Coorgs. At last he was shot near tha Nalknad taluk courthouse. Since his death, his spirit takes possession of men, who give themselves up to the strange arts that he practised. A similar worship is still possibly maintained in honour of Acha Nayak in Chikka Munduru in Kiggatnad.

Higher even than Kaliat-Ajjappa, in the estimation of all Coorg, stands a certain female devil at Kutta called Karingali (Kari Kali), or the Kuttad-amma. Kutta lies at the borders of Wynad. Kuttadamma has no temple, but she is represented by some stones in an enclosure under a tree in the forest. For bloody sacrifices offered there, only fowls are admissible. Large sums of money are annually sent there by people from all parts of Coorg. Many vows are paid to Kuttadamma on behalf of sick people or of the dead. And whether a sick person recover or die, the sum vowed for his recovery must be paid. Liberal presents are also given to her pujari to engage her services against enemies, who, they say, are distressed or altogether destroyed by the demon in answer to the prayers of her priest. There has been, however, a decrease in the influence of Kuttadamma over the minds of Coorgs since the 20th century.

Another annual sacrifice every house used to offer is to a divinity called Gulika. This is an invisible constellation or star, belonging both to the order of planets and to that of the zodiacal stars. It is, as the people say, a son of Shani or Saturn. No mortal eye sees it. The astrologer only knows the Gulika and its power, especially over the sick. A stone is placed for the Gulika at the foot of some tree possessed of a milky juice. There the Coorgs offer fowls, coconuts and a little brandy, in a dish of plantain leaves. In cases of frequent deaths in a family, a second Gulika, called Mrityu Gulika, the Gulika of death, is worshipped.

According to Coorg lore, the cobra di capella lives a thousand years. When it was passed the meridian of its long life, its body begins to shrink, and to brighten till it shines like silver, and measures three feet or less , at the age of six or seven hundred years. Still later, the reptile shines like gold, and is only one foot in length. At last it shrinks to the size of a finger. Then it will some day fly up high into the air, die and sink down upon the ground, where it disappears altogether. The Natas, or spots on which cobras have finished their course of terrestrial life are the object of solemn ceremonies. Should any human being unawares set foot upon the hallowed spot, incurable disease of the skin will break out upon him and the poor wretch will rot away by degrees. To prevent such disasters, the Nata place is marked by a little stone enclosure. During the month of Scorpio (November—December) a lamp is lighted every evening at the Nata, and coconuts are offered.

Coorgs also believe that each bane (parcel of grass or forest-ground) has a presiding divinity, to which an annual sacrifice of pork should be offered. If this sacrifice is not made, or not properly performed, the Ka-devaru, the tending god, i. e., the god watching over the cattle, will withdraw his favour, and sickness and death among the cattle will ensue.

One can also see many groves set apart in each nad in Coorg for some object of worship (chiefly for Ayyappa-devaru). These are called Devara-Kadu which literally means Sacred Forest and are considered to be the abodes or hunting grounds of heroic ancestors. Some of them are - Iguttappa Devara kadu, Joma-male, Iruli-bane.

As among other Dravidian mountain-tribes, so also in Coorg, tradition relates that human sacrifices were offered in former times to secure the favour of their Grama Devatas - Mariamma, Durga and Bhadra Kali, the tutelary goddesses of the Sakti line, who are supposed to protect the villages or nads from all evil influences.

Legend goes that in Kirindadu and Konincheri-grama in Katiyetnad, once in three years, in December and June, a human sacrifice used to be brought to Bhadra Kali, and during the offering by the Panikas, the people exclaimed 'aan, Amma!' (a man, oh mother!). But once a devotee shouted, 'aan alla Amma, aad!' (not a man, oh mother, a goat!), and since that time a goat without blemish has been sacrificed.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg Deities - Story of Seven Gods

2012-08-04T01:54:00.000+05:30

Though Coorg tradition has been supplanted by Brahmanism, there is one story free from this imputation, and it throws light on the origin of some of the Coorg deities. The story is given by the Reverend G. Richter, as taken from oral tradition (the Song of Seven Gods), and runs thus -

In ancient times there lived in the Malabar country six brothers and a sister. Five of them, accompanied by their sister Ponnangalatamma, went to Coorg by the Paditora ghat. While they were on the road, four of them said, 'How is it that our sister comes with us? The people will say that she is our wife.' The fifth replied, 'If she comes with us, we will spoil her caste.' When they came to the Chauripade hill near the Kakabe river, they felt hungry. Then Iguttappa said to his sister, 'Prepare us some food.' She replied, 'I have neither fire nor rice.' Iguttappa said, 'I will give you rice, but you must boil it without fire.' She replied, 'I will boil it without fire, but you must eat it without salt.' To this the brothers agreed. Then Ponnangalatamma, seeing a cow, one belonging to the Paradanda house, went and milked her, letting the milk fall into a pot full of rice, and while the brothers were sleeping in the shade of a tree, went to the bank of the river and buried the vessel in the sand, where it began to boil. Then she called her brothers to eat the rice which she had prepared.

When they had eaten enough, Iguttappa took some rice, threw it up into the air, and exclaimed, 'See how the hail is falling from the sky!' Ponnangalatamma, angry at this, took up a wooden ladle, and giving him a heavy blow on his back, said, 'See how the thunder breaks in the monsoon!' Then the other brothers all laughed at him. Afterwards, while they were sitting together and chewing betel, Palurappa said, 'Let us see whose betel is the reddest.' Then they all spat out the betel into their hands to look at it, after which the brothers, pretending that they were throwing it again into their mouths and chewing, threw the betel behind their heads. The sister, deluded by this, threw her betel into her mouth again, and went on chewing. They now said that by so doing she had lost her caste, and their brother in Malabar too, to whom they appealed, confirmed their decision.

Ponnangalatamma was excessively grieved, and wept bitterly. But Iguttappa threw an arrow from the Iguttappa-betta and ordered his sister to go with the arrow and stay where it fell. The arrow stuck into a mango tree at Ponnangala, in the village of Yawakkapadi, and Ponnangalatamma, assuming the shape of a crane, flew towards the spot. Near the Karatandra house some Holeyas were working in the paddy fields. Ponnangalatamma flew upon one of them, who thereupon became possessed, and ran towards the tree in which the arrow was sticking. The brothers then separated into different villages, where they settled, and the whole family were afterwards worshipped as gods. Baiturappa has a temple at Baitur in Malabar, the second in Taliparambu in Malabar, the third in the Maletambira forest in the Joma-male in Coorg, the fourth on the Iguttappa hill near Kunjila, the fifth at Palur in Kuyangeri nad; the sixth, Tirnalli Thimmaya, at Tirnalli in the Wynad. A temple was also built for Ponnangalatamma, round the tree where the arrow had stuck. At her annual feast, in April, Ponnangalatamma weeps, and is worshipped by the Holeyas. The arrow is, up to the present day, seen sticking in the wild mango tree.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Traditional Demon Worship

2012-08-03T01:46:00.000+05:30

Coorgs believe in certain malignant demons, both male and female, called Kuli, a word which occurs in Tamil and Tulu, and which means an evil spirit. When a Coorg house is befallen with rampant misery and unnatural deaths, sometimes the word of an astrologer (kaniye) is sought, who may attribute the incidents to a Kuli. The Coorg family then has to perform a Kuli-kola. As such performances, however, take place only at fixed periods - once a year at a place called Kutta, and at other places once every second or third year. The master of the house vows to have the Kuli-kola duly performed at the appointed time.

At times a ceremony is performed for the release of a departed spirit supposed to have been carried off by a demon or Kuli in the dying hour. During such a ceremony, the performer who represents the demon is begged to let go of the spirit that it has captured. After some resistance he throws a handful of rice on the members of the house near him, and with this action he gives the spirit over to them. The spirit then alights on the back of one of these members of the family, who at once falls into a swoon, and is carried by others into the house. With his return to consciousness, the spirit is supposed to have gained his right place amongst the ancestors.

These ceremonies are performed in the courtyard of the house, and they are held either in the name of five Kulis - Chamundi, Kalluruti, Panjuruli, Guliga and Goraga, termed the pancha bhuta; or in the name of three - Kallugutti, Panjuruli and Kalluruti; or in the name of only one - Chamundi. The food offered in these occasions, which is the same as that used in Karana Kola, is called Kuli Barani.

The final act of a Kuli Kola is the decapitation of pigs in front of the so called Kuli-kota or demon abode, which may be anywhere near to or far away from the house or village.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Traditional Ancestor Worship

2012-08-02T01:36:00.000+05:30

According to Coorg tradition, the spirits of their ancestors continue to abide with or occasionally visit the living. The spirit of a male ancestor is called Karana, that of a female Karanachi or Sodalichi. Karana is also a term commonly used to denote the living head of a family.

Ancestor worship occupies a very prominent place with the Coorgs. For the use of the spirits of their ancestors, which continue to hover about the dwelling, a small building called Kaymada or Kaimatta is erected near the house. It is square and consists of but one room or sometimes has only a niche, the basement being raised 5 or 6 feet above the ground. Within these Kaymadas, to represent the ancestors, are placed silver plates embossed with figures, copper or bronze images male and female, or even a slab of stone with figures sculptured on it. Along with them are put sticks with silver heads, silver or common knives and other articles, by way of memorial. Those who cannot afford to build a Kaymada, make a sort of mud bank for the purpose, called Kota, under a tree in the fields where the family's first house (ain mane) stood.

On occasions when the well-being of the Coorg house seems to be disturbed by troublesome spirits, they are appeased by offerings of milk, rice or arrack, which are placed in the niches in the wall of the house. If the visitant is supposed to be the spirit of Ajjappa (father or grandfather) a fowl, or two are decapitated at the Kaymada. But should these not be deemed sufficiently effective, a member of the house may profess to become possessed by one of the spirits, as whose representative he now acts, and he is liberally treated with food and drink, and answers questions regarding the demands of the vexed spirit. The gifts offered him are called Karana Barani.

A ceremony of still greater importance is the Karana Kola or Spirit mask, performed in order to ascertain the particular wishes of the departed. It takes place annually or biennially, and is conducted by one of the fraternity of wizards - Panika, Banna or Maleya. The ceremony begins after sunset, and is performed in the house, in the presence of the housepeople and their neighbours. The personator of the spirit wears in succession a variety of masks, and buckles on a sword. Thus arrayed, he dances to the accompaniment of a drum, and as he sings of the deceased father, grandfather or other ancestor, the spirit seizes him and he speaks as its mouthpiece. To each spirit a sacrifice, also called Karana Barani, is offered in the courtyard, consisting of a coconut, fried rice, a cock and a bottle of liquor, which latter the representative drinks to fortify himself for further exertions during the night. The ceremony terminates with the sacrifice of a pig fattened for the purpose. Either the wizard, or a Coorg whom he points out, decapitates the pig in front of the Kaimatta, where the head is placed for a few minutes, when it is removed and given to the wizard, but the body of the pig is cut up and eaten by the house people. Where there happens to be no Kaimatta, the sacrifice is made at the Karana Kota.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg New Born Rituals

2012-08-01T13:31:00.000+05:30

Note that the below details have been captured by Lewis Rice in the 19th century. The customs in general may have undergone changes and hence everyone is welcome to leave comments which identify noticeable deviations.

In the olden days it was believed that the birth of a child rendered not only the mother of the new born babe but the whole house unclean, and every one who may have come in contact with them. This ceremonial uncleanness (sutaka) lasted for seven days, be the babe male or female. The mother was confined for two months to the house and not expected to engage in any work, but to recover her strength and to devote herself entirely to her child. This singular custom no doubt greatly contributed to the general good health and vigour of the Coorg women. Daughters were not much valued. They were to be brought up and yet were destined to be entirely alienated from the house by their marriage. Boys were the stay of families. As soon as a Coorg boy was born, a little bow, made of a stick of the castor-oil plant, with an arrow, made of a leafstalk of the same plant, is put into his little hands, and a gun fired at the same time in the yard. He was thus, at taking his first breath, introduced into the world as a future huntsman and warrior. This ceremony, however, has almost lost its meaning, and ceases to be generally observed.

On the 12th day after birth, the child is laid in the cradle by the mother or grandmother, who on this occasion gives the name, which in many instances is both well-sounding and significant: thus for boys - Belliappa (silver-father), Ponnappa (gold-father), Mandanna (brother of the village-green); for girls - Puvakka (flower-sister), Muttakka (pearl-sister), Chinnavva (gold-mother).

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg Festivals - Kailpodh

2012-07-30T16:38:00.000+05:30

Early in the month of Leo (July—August), the hard labours of the ploughing, sowing and transplanting of rice are over, there is a lull in the monsoon, and now and then a most lovely day spreads its bright light and sunny warmth over the hills and valleys, forests and fields of Coorg.

(Update - This year, i.e. 2012, Kailpodh is on 3rd September.)

On the morning of Kailpodh, the whole armoury of the house is collected in the verandah, gun and spear, bow and arrow, sword and knife. Some of the young men sit down to varnish the familiar weapons. When this is done, they are carried to some room or to the centre hall, the nadu mane, and there placed in a corner. All now wait for the muhurta, the propitious time assigned by the astrologer. At the right moment incense is burned before the weapons, sandalwood paste is dotted upon them in profusion, and a show-offering of rice and other food (nivedya) is made to them as to idols. As soon as this ceremony is over, a mat is placed before the weapons, and the whole house sits down to lunch.

After the meal, the men take their arms and proceed to the Uru mandu or village-green to spend the afternoon in shooting at a mark, and in athletic exercises. When the evening sets in, the people disperse.

In earlier days, when hunting had not been banned, on the next morning of Kailpodh, the youths assembled for a hunt in the forest belonging to the village. Of whatever game was brought down, the man who had killed the animal received a hind-quarter and the head, the rest belonged to the group. This day was followed by a great hunt of the whole Nadu, a repetition of the village hunt on a larger scale. Kailpodh, to the taste of young Coorg, is the most glorious of all the festivals.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg Festivals - Puthari

2012-07-30T15:29:00.001+05:30

The Puthari feast is held in honour of the annual rice harvest. The name is derived from the Malayalam pudi-ari, new rice, by the rules of Coorg grammar transformed into Puthari. The festival occurs under the sign Scorpio, which succeeds Libra. The Malayalam festival takes place two months before that of Coorg, because the rice on the coast ripens two months earlier.

Six days before the chief festival of tasting the new rice, all the males, from six to sixty years of age, assemble on one of the Mands of the Grama, after sunset. Mand is the name of the open public place in which business is transacted or festive games carried on. Gramas have generally three Mands, one called the Panchayati-mand for business; a second, Devara-mand, on which dances are performed in the name of Bhagavati during the after-Puthari days; a third, Oor-mand (i.e. the Mand of the village) on which the Puthari performances take place.

Three Coorg men step into the centre of the open space, and call aloud three names: Ayappa! Mahadeva! Bhagavati! The men stand in a triangle, their faces towards the centre, their backs towards the company. Ayappa is the Coorg forest-god; Mahadeva, the Siva of the Hindus, and Bhagavati his wife.

The chandu-kutti, or ball-and-peg play, now follows. The whole assembly takes part in it, the moon shedding a bright silver light on the scene. A peg is driven into the centre of the chosen ground. A piece of rope is fastened to it by a loose loop. The people who make this preparation, seize some one who must hold this rope. A piece of wood, generally of a creeper called odi, is cut into seven parts, which are called chandu, i.e. balls. The man holding the rope puts six of these balls in a circle round the peg at a distance of the rope's length, the seventh is deposited close by the peg. The whole company now endeavour to pick off the balls without being touched by their guardian. The player in the centre, always keeping the rope's end in one hand, turns round and round, and tries to touch one of the aggressors. If he succeeds, the person touched must take his place and the play recommences. When six balls are abstracted, the seventh must be moved to the distance of one foot from the peg. When this also is lost, the man has to run through the whole crowd, and escape without being caught to the musicians' place. If he reaches this asylum in safety, the play is won and finished. If he be caught on his way, he is brought before the nettleman, an officer of the play-court, who has been waiting all the time with a long angare stick - a large fierce nettle - in his hand, for the victim. His hands and feet are well touched with it, and the play ends.

The assembly next perform different kinds of plays and dances, which one generation learns from another. These appear to represent the wars which in ancient times were waged between people of different districts, and are accompanied with all manner of jokes and buffoonery. The broader the humour the more it is relished.

The seventh or great day of the Puthari falls on the full moon. Early in the morning, before dawn, a quantity of leaves of the asvatha (ficus religiosa), kumbali and keku (wild trees), some hundred of each for big houses, together with a piece of a creeper called inyoli, and some fibrous bark called achchi, are collected and deposited in a shaded place for the use of the evening. At sunset the whole house prepares for a hot bath. The precedence is given to the person whom the astrologer has chosen in the morning for the ceremony of cutting the first sheaves. On his return from bathing, he repairs to the threshing floor, spreads the Puthari mat, and while the rest are engaged in their ablutions cuts the inyoli creeper into small pieces, rolls each piece into three leaves - one of the asvatha, one of the kambali and one of the keku, in the fashion of a native cheroot, and ties up the little bundle with a bit of achchi fibre. All the bundles are placed in the Puthari basket.

Now the women take a large dish, strew it with rice, and place a lighted lamp in it. This done, the whole household march towards the fields. Arrived at the chosen spot, the young man binds one of the leaf scrolls from his basket to a bush of rice, and pours milk into it. He then cuts an armful of rice close to it and distributes two or three stalks to every one present. Some stalks are also put into the vessel of milk. No one must touch the cutter of the first-fruits. All then return to the threshing floor, shouting as they move on: "Poli, poli, Deva!" (increase, God!). A bundle of leaves is adorned with a stalk of rice, and fastened to the post in the centre of the threshing floor.

Festival ends with the ninth day Nad-kolu, which is an assembly of the whole district and in the afternoon of the tenth day, the Devara-kolu which is a stick-dance in honor of Bhagavati. Dinners are held at different houses of appointment, and terminate on the eleventh day with a large public dinner, which is given on some open plain in the forest, when the musicians, bards, drummers, Holeyas and Medas unite their exertions to give eclat to the festivity.

The Bhagavati feast takes place during the two months preceding the monsoon. Different localities differ in the time of its celebration. Two or three villages have one Bhagavati temple in common, and support it jointly. The feast lasts nine days. During the first six days, every morning and evening, the idol is carried three times round the temple in procession.

The Bhagavati festival is celebrated with less vigour that the three main festivals and is one of the Coorg festivals which depict a lot of Brahmanic influences.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg Festivals - Kaveri Sankramana

2012-07-27T16:04:00.001+05:30

The festivals of the Coorgs are not numerous. The two great annual festivals take place in quick succession, towards the end of the year - the Kaveri Sankramana in Tula masa i.e. the time of the sun's entering into the sign of Libra in October; and the Puttari or Harvest feast in November or December. The Bhagavati festival is observed all over Coorg before the monsoon, in April and May; and in late August or early September, generally at the first break in the monsoon, the Kailmurta (Kailpodh) or festival of arms, is celebrated by the youths and men of Coorg.

About the middle of October all Coorg prepares for the grand festival of Kaveri. Every Coorg house sends one or two representatives to Tala-Kaveri. With the last ascent of a small elevation near the foot of the Tala-Kaveri hill, the view of the upper basin of the Kaveri valley, which is rather wide and flanked by steep hills, suddenly bursts upon the view. The Bhagamandala temple with its copper roof is conspicuous in the middle of the valley and close to the Kaveri. Hundreds are engaged in bathing in the sacred stream before they enter the temple, which forms a large square with an open centre, like a Coorg house.

Near the summit there is an overhanging rock, called Bhima Kallu, which forms a sheltering abode for some fakirs during the festive season.

The source of the river is enclosed by a stone basin, over which a small shrine of granite slabs is built. From this reservoir the pure water percolates into a tank of about 30 feet square, which by an outlet keeps the water to a level of 2.5 feet. On two sides there are rough stone terraces, scooped out of the hill side, and above the third terrace, on a clip of the hill, there is a small square temple dedicated to Ganapati, with a few huts close by for the abode of the resident Brahman pujari.

At the moment, as fixed by the astrologer, of the sun's entering into the sign of Libra, whether by day or by night, the pilgrim who is anxious to experience the full power of the sin-cleansing bath, must descend into the holy tank. Before leaving, most of the pilgrims fill a hollow reed (watte) with water from the sacred spring, and carry it home for the benefit of their relatives and for purifying their wells. The effectual bathing season lasts for a whole month, but with decreasing virtue.

The Kaveri day is celebrated also in the Coorg houses by those who remain at home. Before sunrise, the mistress of the house leaves her bed early, takes a brass dish, throws into it a handful of rice, and having spread it over the whole plate, puts a common lamp, which has been in daily use, into the centre. The burning lamp is surrounded with flowers gathered from a garden or the jungle. To these a fresh young cucumber is added. Then a red handkerchief is placed behind the lamp. Upon the handkerchief some jewel of gold or silver is laid. This done, she proceeds to bake little cakes from a dough of rice-flour and plantains, well kneaded together on the preceding night, upon a stone mould well heated, three of these little cakes are added to the contents of the plate.

Traditionally, one of the men of the house, used to take three or five of the fresh cakes and carry them down to the rice-fields. There he would put the cakes upon one of the bamboo sticks which have been placed in every field on the preceding day, crowned with a bundle of kaibala creepers. When the cakes are duly laid upon the top of the creeper-crowned pole, the man would give three loud shouts and then return to the house.

And thus ends the Day of Kaveri.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg Law of Inheritance

2012-07-27T11:46:00.000+05:30

The following paras detail the prescriptive law of inheritance as followed by Coorg houses. Note that these laws have been captured by Lewis Rice in the 19th century. They may have undergone changes and hence everyone is welcome to leave comments which identify noticeable deviations.

Sons, grandsons, brothers, brothers' sons, daughters, daughters' sons, cousins, and adopted sons have the right of succession to inherit property successively, in the order here mentioned. Property, in default of offspring, on the death of a man devolves on his widow; if he leaves a son under age, the widow is his guardian, and takes possession of the property. If the deceased leaves neither wife nor sons, but a grandson and a brother, or a brother's son, the property is divided, provided the family be undivided; but if it be divided the grandson takes possession of the whole property. The law of primogeniture, however, now prevails and division is strictly prohibited.

If the deceased leaves neither wife, nor children, nor grandsons, the property devolves on his brother or his brother's sons, if any, as the nearest relations. In cases where the deceased has left neither wife nor sons nor brothers, but a daughter not married, the relations of the family put her in possession of the property, and dispose of her in marriage, and on her death her husband or her sons inherit it. But if a man dies leaving a daughter not married, and a brother's son or a grandson, the family being undivided, the property used to be liable to a division. In failure of the preceding persons, the property used sometimes to descend to the cousins, and sometimes not, as the Government determined. In cases where the deceased leaves a son under age without relatives to protect him, the Government appoints the head of the village to act as guardian to the boy and to take charge of his patrimony until he attains his majority, which ranges from 16 to 20 years according to the maturity of judgment shown by the individual, when he puts his ward in possession of it, and renders him an account of receipts and disbursements during the period of his nonage.

If the deceased has left no children, the widow adopts a child of her relations, if procurable, or otherwise of her tribe, and he succeeds to the property on his attainment of the proper age, provided he has been adopted formally and according to the usage of the clan.

Source: Mysore and Coorg, Vol. III by Lewis Rice

1871 Coorg Census

2012-07-26T14:55:00.000+05:30

It appears from Dr. Moegling's book that on an official estimate made in 1839-40, there were at that time 17,096 Coorgs and 64,341 people of other castes in Coorg, or a total of 81,437. After the annexation of the country in 1834, the numbers considerably increased, and in 1854 Dr. Moegling estimates the Coorgs at 25,000, and the total population at 125,000 to 135,000. If these figures are reliable, they indicate an increase at the rate of 70 per cent in 14 years.

The total population of Coorg, according to the census taken on the night of the 14th November 1871, was 168,312, composed as follows -

The distribution by taluks is as follows –

The strength of the Hindu orders is as follows –

The following are the subdivisions and numbers of the Sudra castes –

Three classes of Wandering Tribes as follows –

Four classes of Wild Tribes as follows –

The following table shows the classification and distribution of Muslims –

The different classes of Christians are distributed as follows –

We can find details of the 2011 census at the following link –

http://www.census2011.co.in/census/district/259-kodagu.html

Source: Mysore and Coorg, Vol. III by Lewis Rice

Doddavva of Alamanda House

2012-07-25T11:38:00.001+05:30

In the 17th century, there was a woman called Dodda Avva who lived at Alamanda house, in the village of Armeri, which belongs to Beppu-nad. She was the mistress of the Alamanda property, being the only child of rich parents. She was a woman of extraordinary size and strength of body. Nor was she less distinguished by qualities of mind and character. Throughout the country, she was known as the wisest, the richest, the strongest of Coorg women. Independent owner of a Coorg estate, she was at liberty to choose a husband for herself. Her choice fell upon a man of the same clan - Uthappa, a son of the Machanda house. He was a good sort of a husband, but much inferior every way to his great wife. Perhaps she had chosen him for this very reason. His place in the house was rather that of head-servant, than of husband and master.

Every year the people of Armeri used to send a caravan to Irkur, in the low country, near Cannanore, to fetch salt. At other times caravans, carrying rice to the coast, would start from Armeri during the dry season. On such occasions Dodda Avva would herself attend to every thing, put the cattle in readiness, prepare provisions, and at last accompany her husband and his oxen to the place of meeting appointed for the whole train from the village. On parting, she would recommend her husband and his beasts to the kind offices of the best men in the caravan, and return home to her great house and her large business. Often, when husband or servants appeared too slow in loading the oxen, she would bid them step aside, and quietly taking up the double sacks with both hands, lay them softly and evenly upon the backs of the cattle — such was her strength.

She was equally famed for wisdom and honesty. On this account Muddu Raja, who ruled Coorg in her time, greatly respected and reverenced her, and often, on coming to Beppu-nad, stopped to have a talk with Dodda Avva of Alamanda house. In course of time Dodda Avva became the mother of four daughters, but to her great grief no son was granted her to succeed to the Almanda property. When the daughters came of age, she gave them in marriage to sons of neighbouring landholders. The eldest became the wife of a member of the Palekanda family, the second married into the Pulanda house, the third was given to the Amnichanda family. The youngest, by a general agreement of the chiefs, was also given to the Palekanda house, but, as heiress of the Almanda property, she was to give her sons, if she bore any, to her mother. This daughter, the youngest, bore four sons in succession. Of these, the two eldest were brought up by their grandmother Dodda Avva at Almanda. The name of one was Thimmaiah, that of the other Machaiah. Machaiah had a son Ayappa, whose son was Bollu, the father of Stephanas, formerly Somayya, the first Coorg Christian.

Source: Mysore and Coorg, Vol. III by Lewis Rice

The Coorgs

2012-07-24T10:55:00.000+05:30

The Coorgs, or Kodavas as they are properly called, are the principal tribe of Coorg, and from time immemorial the lords of the soiL. For the last 5 centuries they are known as a compact body of mountaineers, who resemble more a Scotch clan than a Hindu caste. In the Hindu scale they are Sudras, but it ought to be the right of the Coorgs to discard the notion of caste altogether, which in fact does not apply to them, and to stand upon their own merits as Kodavas, the remarkable mountain clan of Coorg.

The Coorgs are tall, muscular, broad chested, strong limbed and swiftfooted. Men of 6 feet and above are not uncommon. Their features are regular, often distinguished by an aquiline nose and finely chiselled lips, set off by a well trimmed moustache, as worn by their Rajas and men distinguished for bravery. The colour of the Coorgs is lighter than what might be expected under this latitude.

Sir Erskine Perry, in a publication of 1853, says, "The inhabitants of Coorg, in independent bearing, good looks, and all the outward signs of well being, are by far the finest race I have seen in India."

The principal Coorg dress is a long coat (kupya) of white or blue cotton, or dark coloured cloth and even velvet. It reaches below the knees, and is open in front; if not white, it has short sleeves, under which longer ones of a different colour extend to the wrist. The coat is held together by a red or blue sash of cotton or silk, which is several times wound round the waist, and which holds the never failing Coorg knife, with ivory or silver handle and chains of the same metal. A red kerchief, or the peculiarly fashioned turban, which is large and flat at the top and covers a portion of the back of the neck, forms the head-dress.

The Coorg warrior looks more imposing. His dress is of the same cut, but of coarser material and shorter. In addition to his handy waistknife (picha-katti), he wears on his back, in a strong clasp of brass, the curved, broad-bladed Coorg knife (odu-katti). The long matchlock gun is now more a weapon of curiosity than of practical use. In the times of their Rajas, during their wars with Mysore and Malabar, and in their marauding expeditions, the Coorgs proved themselves brave soldiers, and were dreaded for their fierce intrepidity.

The personal appearance of the Kodavatis or Coorg women is not less striking than that of the men. They are remarkably fair, of goodly stature, and many are really beautiful. Their festive costume is one of the most becoming that can be seen in India.

The Amma Kodavas form a small and exclusive sect. They are believed to have been the indigenous priesthood. In language, manners and costume, they are hardly distinguished from other Coorgs, only they wear the brahmanical cord and abstain from animal food and fermented liquor. Their name Amma Kodava or Mother's Coorgs denotes that they are priests devoted to the service of Kaveri Amma, or Mother Kaveri. They have no sacred books or shastras, nor do they exercise any spiritual influence over the people.

Source: Mysore and Coorg, Vol. III by Lewis Rice

The Arms Act

2012-07-19T14:10:00.000+05:30

During the Mutiny in 1857, the Coorgs enjoyed the confidence of the British Government to such a degree, that after its suppression Sir Mark Cubbon, the Chief Commissioner, issued to them the following Notification, in English and Canarese, bearing at its head a medallion representing a Coorg in his full array as a warrior.

Notification dated 26th February 1861

In consideration of the exalted honour, loyalty and intrepidity characteristic of this little nation of warriors, and in recollection of its conspicuous services in aid of the British Government, it is my pleasing duty to notify hereby for general information, in virtue of the power vested in me by the Government of India, that the provisions of the Act commonly called the Disarming Act are not applicable to the gallant people of Coorg.

Source: Mysore and Coorg, Vol. III by Lewis Rice

The Coorg Medal

2012-07-19T13:06:00.000+05:30

After the 1837 rebellion, the Coorgs were most abundantly praised by the British Government for their loyalty, and in recognition of their services Rs. 20,000 of Vira Raja's recaptured treasure were ordered to be divided amongst those employed on the expedition. But they requested that they might be honoured with other distinctions in lieu; consequently they were rewarded with jaghir lands to a great extent, and pensions for three generations, with horses, gold and silver medals, and broad cloth, according to their merits, or perhaps to the different degrees of relationship and friendship in which they stood to the Divans.

The Coorg medal, in gold, weighs 7 tolas without the chain and 11.5 tolas with, and is two inches in diameter. On one side it represents a Coorg warrior in fighting attitude, and on the other it bears, round a wreath which encircles the Coorg knives—the picha-katti and the udu-katti—the following inscription in English: 'For distinguished conduct and loyalty to the British Government. Coorg, April 1837.' The same inscription in Canarese is given on the reverse side.

Source: Mysore and Coorg, Vol. III by Lewis Rice

Coorg Rebellion of 1837

2012-07-19T12:35:00.000+05:30

The Coorg Rebellion was, properly speaking, a rising of the Gowdas, a tribe on the western slope of the Ghats, who resemble the Coorgs in many of their habits. These were disaffected to the Company's Government. After the annexation of Coorg, the districts of Amara-Sulya, Puttur and Bantwala, the latter adjoining that of Mangalore, had been re-transferred to the province of Canara, from which they had been originally taken. Under the Coorg Rajas the assessment had been paid in kind. The Collector of Mangalore now demanded cash payment. This was considered a grievance, as the farmers were laid under tribute by the money changers. One of the four Divans, the above named Lakshmi Narayana, a Brahman, who was displeased with the ascendancy of his Coorg brother-Devans, made political capital out of the ill feeling of the Gaudas. A brother of his, at Sulya in the low country, was in league with some rich and influential men of the malcontent Gowda. The insurgents assembled at Sulya. They were a mere rabble, but they made a successful attack at Puttur on the Collector of Mangalore and two companies of sepoys. A party of the rebels, whose courage and numbers increased after their unexpected success, advanced to Mangalore, opened the gaol, and with the assistance of the prison fraternity, burnt and looted the kacheri and some civilians' houses situated on the hills overlooking the town. All the Europeans of the station were seized with a panic. The civilians, who fled on board a ship bound for Cannanore, were spectators of the conflagration of their houses, and thought the whole country was in arms. The Commanding Officer held a council of war, and would have embarked the garrison had boats been procurable. But they soon recovered their presence of mind, and had no difficulty in maintaining their ground and restoring order; so that when the troops immediately sent from Cannanore and Bombay arrived, they found nobody to fight with.

Though this was altogether a Gowda affair, a rising was also planned amongst the Coorgs at Nalknad and Beppunad, and amongst the Badagas in the Panje, Bellare and Subrahmanya districts, and the northern parts of Coorg inhabited by the late Raja's trusted and favoured Sivacharis. Also the relatives, connections and ever ready tools of the late Devan Kunta Basava were there.

But this insurrection was put down with little shedding of blood and Coorg was once again at peace.

Source: Mysore and Coorg, Vol. III by Lewis Rice