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JUNE, 1920)
LEGENDS OF THE GODLINGS OF THE SIMLA HILLS
109
A Thakur of the Sirmur family ruled Koti in Kandrů, and his family god was Narola, a deota which had come with him from Sirmûr. Mal commonly called Padoi had also accom. panied this prince from the Chunjar Malâna rawar (cave) near Mathiênå. This Thakur was hard pressed by the Raja of Kulla, who was building a fort on Tikkar, so he invoked the Någ for help. A small deori (temple) had already been built at Tikkar for the Nag, close to where the fort was being built by the Raja of Kulld, and the Nag performed miracles which deterred him from going on with the building of the fort.
The regi of Kulla used to go to sleep at Tikkar and awake to find himself at MAlag, five miles distant in Bhajji. For some time a mysterious spirit carried him to Malag every night, and at last when sitting on a plank at Tikkar, he found it sticking to his back. Dis. mayed at the power of the Nag deotd, the Raja's camp left Tikkar and returned to Sultanpur in Kulla, the plank still sticking to the nega's back. Distressed at this sight the Raja begged the Någ to pardon his negi, promising to present him with an image and a copper nakard, and also to sacrifice goats to him whenever he himself or any of his negis passed through the Någ's dominions. As soon as this vow has made the plank fell from the negis back. When anything cling to a man, the proverb goes: " Kalud Nag re jde takhti,” like the plank on Kalwa Nag.
The Kulla Raja sent a pair of copper nakards and an image still kept in the Dhar temple, called Man Singh (presumably the Raja's name). When the Kulld negi left Tikkar, the Thakur of Koti affected the Nag more than ever and gave him a jdgir in several villages. The name of this Thakur was Deva Singh, but whether he was the "Dothain ya" who came from Sirmûr or only a descendant of the Sirmûr family is not known.
The deotd Någ has the following bhors (servanta), and certain Bhagwat is are his com. panions -
(1) Bhor, as he is commonly called. It is said that Kald the Brahman, in his wanderings, tore a hair out of his head and threw it away at a place called Loli (hair). It became a spirit and joined the Någ when he appeared from the sareli's head. He acts as a watchman and is given a loaf by the people. When there is a khin at Loli he is given a khadu sheep.
(2) Khort. This bhor appeared from KhoșQ-thach (a plain near Rampur, two miles to the east of Thikkar hill). Kalû had left something at this thách. It, too, turned into a spirit and joined the Nag when he appeared. This bhor protects cattle, and is given an iron nail or ring called kanaild, as an offering by the people.
(3) Shatka. This bhor appeared from Shiwa, or Shabhog, the place where the satelt had his tail. Indeed, some say that its tail became a spirit called Shatka. He is offered a loaf by the people for protecting goats and sheep.
(4) Sharpal is considered a low class bhor and is worshipped by Kolis, etc. His spirit does not come into a Kanet or a pujdra, but a Koli is inspired by him and speaks. His funotion is to drive away evil spirits, bhit, paret, etc. The Någ does not go into the house of any low caste man and so Sharpál is sent in his place, the Nag's hargi (iron staff) accompanying him. A loaf is given to him. When returning, the Någ's hargi is purified by sprinkling on it milk and cow's urine. This is called shajhernd (making pure).
(5) Gungi is considered a female bhor and her abode is at Dy& above Dhar villago. Every third year, on an auspicious day (mahürat) fixed by a Brahman, the Nag goes to Dyà. A goat is sacrificed to the Nag and a cheli (kid) to Gungi. She appeared at Dy& from a hair which fell from Kåld or from his sweat, and joined the Någ. She protects people from pestilence.
(6) Thds is also a bhor. He orig inated at Kiari and came with the Någ when he was acknowledged by the Madhân gaddi. He also drives away bhat, paret, etc.
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