In around 1912 Gabriel Jouveau-Dubreuil, a young science teacher from French colonial Pondicherry in South India, visited the nearby town of Cuddalore in order to inspect the construction of a new Hindu temple. Since arriving in South India in 1909 he had been travelling to many temples and archaeological sites in order to understand the history of South Indian art. The modern temple that he visited in a suburb of Cuddalore at Tiruppappuliyur was not in fact new but a wholesale renovation of a nine-hundred-year-old shrine on a site sacred to Tamil Shaivas. This was just one of the many temples substantially rebuilt from the 1890s to the 1930s under the patronage of a wealthy merchant community, the Nattukkottai Chettiars, at a time of religious revival and growing Tamil cultural nationalism. The Nattukkottai Chettiars came from the villages and towns of Chettinadu, an arid region in southern Madras Presidency. This region was significant not only for being the provenance of the most prolific patrons of South Indian temple architecture in colonial Madras Presidency but also their builders, for many of the architects and craftsmen working on the temple at Tiruppappuliyur were from villages in Chettinadu. One of these men, M. S. Swaminathan of Pillaiyarpatti, was Jouveau-Dubreuil’s chief informant, one of the many ‘natives’ who were a critical and inextricable element of colonial knowledge production. The understanding of formal composition and terminology that Jouveau-Dubreuil learnt from contemporary architects and craftsmen and his observations of the evolution of architectural design contributed towards the first study of the Tamil temple for both a scholarly and wider public audience from the very earliest monuments of the seventh century through to those currently under construction. This article explores this architectural ‘renaissance’ in colonial Madras Presidency under Chettiar patronage and evaluates modern temple design through the pioneering scholarship of Jouveau-Dubreuil and his contemporaries.