to the origin of the worship of the smallpox goddess."A virulent disease carried off a number of Kotas of Peranganoda, and the village was abandoned by the survivors. A Badaga named Munda Jogi, who was bringing his tools to the Kotagiri to be sharpened, saw near a tree something in the form of a tiger, which spoke to him, and told him to summon the run-away Kotas. He obeyed, whereupon the tiger form addressed the Kotas in an unknown tongue, and vanished. For some time, the purport of this communication remained a mystery. At last, however, a Kota came forward to interpret, and declared that the god ordered the Kotas to return to the village on pain of a recurrence of the pestilence. The command was obeyed, and a Swāmi house (shrine) was built on the spot where the form appeared to the Badaga (who doubtless felt keenly the inconvenience of having no Kotas at hand to sharpen his tools)." The Kotas are not allowed to approach Toda or Badaga temples.
It was noted by Lieutenant R. F. Burton *[1] that, in some hamlets, the Kotas have set up curiously carved stones, which they consider sacred, and attribute to them the power of curing diseases, if the member affected be only rubbed against the talisman.
A great annual festival is held in honour of Kāmatarāya with the ostensible object of propitiating him with a view to his giving the Kotas an abundant harvest and general prosperity. The feast commences on the first Monday after the January new moon, and lasts over many days, which are observed as a general holiday. The festival is said to be a continuous scene of licentiousness and debauchery, much indecent dancing taking place between men and women. According to Metz,†[2] the
