February, 1873.] COORG SUPERSTITIONS. 47 COORG SUPERSTITIONS. By Bev. F. KITTEL, MERKARA. In a country like Coorg (Koilagu), where, by the side of the Coorgs (ICodaga) and their low- caste (Pflleya) servants, about 52 different Hindu tribes (or castes) have been settled for many years, it is not easy to find out which of their superstitions the Coorgs brought with them at the time of their immigration, and which were imported afterwards. Their superstitions, how¬ ever, show Maleyaja, Tu)u, Kannada (Canarese), and Brahmana elements. The Brahmans who are domiciled in Coorg have succeeded in introducing Mahadeva and Subrahmanva (under the name “ Iguttappa”), in entirely brahmanizing the worship of the river Kaveri, in having temples erected and idols set up, in spreading Pauranika tales, and in usurping to some extent the puja at the places of Coorg worship. They have been greatly assisted by the Lingaites in these successful endeavours, especially in the introduction of the Lingn Tuhis still manage to smuggle in their demons; Maleyajas have made themselves indispensable at demon and ancestor worship, and are also increasing the number of demons ; and Maisurians, at certain times of the year, bring a Mari Amma and carry it through the country to have the people’s vows paid to it. (A) Cooro Ancestral Worship. Ghosts, i. e., the spirits of their ancestors, are believed by the Coorgs to hover inside and out¬ side of their dwellings, and to give endless trouble if not properly respected. For their use a Kaymadn,* a small building with one apart¬ ment, or in some cases with a mere niche, is generally built near the house; or a Kota,]- a sort of bank, is made for them under a tree, in the fields where the family’s first house has stood. A number of figures roughly beaten in silver plates, bronze images, and sometimes also figures on a slab of pot stone, are put in the Kavmadas to represent the ancestors; and
- Kaymada means “ field-building,” and also “ building
near at hand.” f Kota, in this instance, seems to mean “place of assem¬ blage ;’f the Tujus call it “ Kotti.” J Karana, in Canarese, means “the black or dark onebut it may be a Sanskrit term meaning “agent,” “chief,” in which sense it is used to denote the living heads of families. It is, however, not impossible that the last-mentioued meaning has been attached to the word by bralimanical influence. Sodalichi means “a female of the burning- ground ;” Karanachi, “a female of the Karanas.” Sodalichi may be an imported word, as we have the ancient Coorg term Tutangala, i. e., burial-ground. Burying the dead is custom¬ ary among the Coorgs. sticks surmounted with silver, silver knives, common knives, &c., are kept there by way of memorial. A male ghost is called Karana, a female one Sodalichi or Karanachi. J All ghosts, whether male or female, are thought to be troublesome; females even more so than males. The SSdalichishave an unpleasant habit of smiting children with sickness, and some¬ times also adult male and female members of the house. On various occasions during the year, with a view to appeasing the deceased, rice, arrack, milk, and other delicacies are placed for them in one of the wall-niches of the house, or in places close to it; and once a month a fowl or two are decapitated at the Kaymada. § But pampering of this sort is said often to fall short of its purpose. In such cases a man of the house may profess to become possessed of one of the ghosts. He then puts off his head¬ dress, walks to and fro in the house, and appears to be in a trance. While in this condition he is asked what is to be done to satisfy the ghosts ; and as the representative of the ancestors, he is presented with meat and drink (especially arrack). These gifts are called Karana Barani. || Neighbours are also allowed to come in and put questions to the possessed one. Another ceremony called the Karana Kola, % i. e., ghost-masque, conducted with the object of finding out the particular wishes of the ghosts, is performed every second or third year, and occa¬ sionally also every year. For this affair a Maley¬ aja performer is invited to the house (either a Panika, Banna, or Maleya) ; and at night he puts on, one after another, five or more different costumes, according to the number of ancestors especially remembered at the time. Arrayed in these dresses he dances to the accompaniment of a drum beaten by a companion, and behaves as if possessed by the Coorg ghosts. After each Kola, or mask, he leaves the house with a fowl, § This decapitation is, as it appears, performed only when the ghost of Ajjappa (i.e., father, grandfather), a renowned Coorg hero, is thought to visit the Kaymada. At nuptial and funeral ceremonies it is customary to decapitate a pig in front of the Kaymada. Once a year some of the Coorgs place some food in the burial-ground (Tdtangajab Such offerings are sometimes called “ Kalaya” or “ Kalaja, which term may mean “spirituous liquor,” as a libation of arrack has always to accompany them (cf. the so-called Sanskrit term Kalya). || Barani is probably identical with Sanskrit Paraya, “ breakfast.” ^ Kola occurs also in Tamil.
