Puzi and Kurindo
I am very doubtful as to the identity of Puzi. According to some accounts Puzi or Purzi was merely another name for Teikirzi; according to other accounts Puzi was a male deity and the husband of Teikirzi. In the following story Puzi is a female deity, inhabiting a hill near Nòdrs. She gave birth to a son called Kurindo. As soon as Kurindo was born he became fire. Puzi did not approve of this, as it seemed to show that the boy was too powerful, so she took a leaf of the kind called kwagal, pounded it and mixed it with water and sprinkled it on the fire. The fire then turned back again into a boy who was bent to one side. [[193]]
Puzi said, “I will put you on a hill opposite to me.” So she put him on the hill called Mopuvthut, near the village of Naters, and in order to make the hill higher she put three baskets of earth on the top, so that her son might be seen by everybody.
When Kurindo was on his hill he thought to himself, “My mother has treated me badly; she sprinkled me with water and quenched my power, and she has made me bent to one side; I do not like to be opposite to her.” So he went away to a hill near Kanòdrs. This was before the time of Kwoten and before the Kamasòdrolam had run away (see p. [195]). While Kurindo was living on this hill a strange tribe came to the hills, so Kurindo again moved and went away to the hill of Arsnur on the Mysore side, where he still lives.
There is a hill called Puthi on which a fire is lighted at certain times (see p. [291]) and the god inhabiting this hill was, according to one account, the husband of Teikirzi. It is possible that Puthi and Puzi are the same, but I think it more probable that they are two separate gods, each having his own hill, Puthi being the husband of Teikirzi, and Puzi being the deity of this legend.
The following legends differ from the preceding in that they appear almost certainly to record the lives of deified men. The first legend deals with three men of different clans, but the sons of three sisters. The second deals with the life of Kwoto, and professes to be the history of a being of miraculous birth who came to be accepted by the gods, not only as one of their number, but as superior to themselves. These two legends were known far more thoroughly and universally than any of the preceding. It seems most probable that they are records of men who really lived, and that the life of each has become a nucleus round which have grown various miraculous and portentous incidents.