The intimate association of frogs and toads with water has earned for these creatures a widespread reputation as custodians of rain; and hence they often play a part in charms designed to draw needed showers from the sky. Some of the Indians of the Orinoco held the toad to be the god or lord of the waters, and for that reason feared to kill the creature, even when they were ordered to do so. They have been known to keep frogs under a pot and to beat them with rods when there was a drought.[1004] It is said that the Aymara Indians of Peru and Bolivia often make little images of frogs and other aquatic animals and place them on the tops of the hills as a means of bringing down rain.[1005] In some parts of south-eastern Australia, where the rainfall is apt to be excessive, the natives feared to injure Tidelek, the frog, or Bluk, the bull-frog, because they were said to be full of water instead of intestines, and great rains would follow if one of them were killed. The frog family was often referred to as Bunjil Willung or Mr. Rain. A tradition ran that once upon a time long ago the frog drank up all the water in the lakes and rivers, and then sat in the dry {p293} reed beds swollen to an enormous size, saying, “Bluk! bluk!” in a deep gurgling voice. All the other animals wandered about gaping and gasping for a drop of moisture, but finding none, they agreed that they must all die of thirst unless they could contrive to make the frog laugh. So they tried one after the other, but for a long time in vain. At last the conger eel and his relations, hung round with lake grass and gay sea-weed, reared themselves on their tails and pranced round the fire. This was too much for the frog. He opened his mouth and laughed till the water ran out and the lakes and streams were full once more.[1006] We have seen that some of the Queensland aborigines imitate the movements and cries of frogs as part of a rain-charm.[1007] The Thompson River Indians of British Columbia and some people in Europe think that to kill a frog brings on rain.[1008] In order to procure rain people of low caste in the Central Provinces of India will tie a frog to a rod covered with green leaves and branches of the nîm tree (Azadirachta Indica) and carry it from door to door singing—
Send soon, O frog, the jewel of water!
And ripen the wheat and millet in the field.[1009]
In Kumaon, a district of north-western India, one way of bringing on rain when it is needed is to hang a frog with its mouth up on a tall bamboo or on a tree for a day or two. The notion is that the god of rain, seeing the creature in trouble, will take pity on it and send the rain.[1010] In the district of Muzaffarpur in India the vulgar believe that the cry of a frog is most readily heard by the God of {p294} Rain. Hence in a year of drought the low-caste females of a village assemble at evening and put a frog in a small earthen pot together with water taken from five different houses. The pot with the frog is then placed in the hollow wooden cup into which the lever used for pounding rice falls. Being raised with the foot and then allowed to drop, the lever crushes the frog to death; and while the creature emits his dying croak the women sing songs in a loud voice about the dearth of water.[1011] The Kapus or Reddis are a large and prosperous caste of cultivators and landowners in the Madras Presidency. When rain fails, women of the caste will catch a frog and tie it alive to a new winnowing fan made of bamboo. On this fan they spread a few margosa leaves and go from door to door singing, “Lady frog must have her bath. Oh! rain-god, give a little water for her at least.” While the Kapu women sing this song, the woman of the house pours water over the frog and gives an alms, convinced that by so doing she will soon bring rain down in torrents.[1012] Again, in order to procure rain the Malas, who are the pariahs of the Telugu country in Southern India, tie a live frog to a mortar and put a mud figure of Gontiyalamma over it. Then they carry the mortar, frog, and all in procession, singing, “Mother frog, playing in water, pour rain by pots full,” while the villagers of other castes pour water over them.[1013] Beliefs like these might easily develop into a worship of frogs regarded as personifying the powers of water and rain. In the Rig Veda there is a hymn about frogs which appears to be substantially a rain-charm.[1014] The Newars, the aboriginal inhabitants of Nepaul, worship the frog as a creature associated with the demi-god Nagas in the production and control of rain and the water-supply, on which the welfare of the crops depends. A sacred character is attributed to the little animal, and every care is taken not to molest or injure it. The worship of the frog is performed on the seventh day of the month Kartik (October), usually at a {p295} pool which is known to be frequented by frogs, although it is not essential to the efficacy of the rite that a frog should be actually seen at the time. After carefully washing his face and hands, the priest takes five brazen bowls and places in them five separate offerings, namely, rice, flowers, milk and vermilion, ghee and incense, and water. Lighting the pile of ghee and incense, the priest says, “Hail, Paremêsvara Bhûmînâtha! I pray you receive these offerings and send us timely rain, and bless our crops!”[1015]
Suggested explanation of connexion of frog with rain.
Some of these customs and beliefs may be, at least in part, based on the frog’s habit of storing up water in its body against seasons of drought; when it is caught at such times, it squirts the water out in a jet.[1016] On seeing a frog emit a gush of water when all around was dry and parched, savages might easily infer that the creature had caused the drought by swallowing all the water, and that in order to restore its moisture to the thirsty ground they had only to make the frog disgorge its secret store of the precious liquid.
Stopping rain by means of rabbits and serpents.
Among some tribes of South Africa, when too much rain falls, the wizard, accompanied by a large crowd, repairs to the house of a family where there has been no death for a very long time, and there he burns the skin of a coney. As it burns he shouts, “The rabbit is burning,” and the cry is taken up by the whole crowd, who continue shouting till they are exhausted.[1017] This no doubt is supposed to stop the rain. Equally effective is a method adopted by gypsies in Austria. When the rain has continued to pour steadily for a long time, to the great discomfort of these homeless vagrants, the men of the band assemble at a river and divide themselves into two parties. Some of them cut branches with which to make a raft, while the others collect hazel leaves and cover the raft with them. A witch thereupon lays a dried serpent, wrapt {p296} in white rags, on the raft, which is then carried by several men to the river. Women are not allowed to be present at this part of the ceremony. While the procession moves towards the river, the witch marches behind the raft singing a song, of which the burden is a statement that gypsies do not like water, and have no urgent need of serpents’ milk, coupled with the expression of a hope that the serpent may see his way to swallow the water, that he may run to his mother and drink milk from her breasts, and that the sun may shine out, bringing back mirth and jollity to gypsy hearts. Transylvanian gypsies will sometimes expose the dried carcase of a serpent to the pouring rain, “in order that the serpent may convince himself of the inclemency of the weather, and so grant the people’s wish.”[1018]
Doing violence to the being who controls the weather.
This last custom is an example of an entirely different mode of procuring rain, to which people sometimes have recourse in extreme cases, when the drought is long and their temper short. At such times they will drop the usual hocus-pocus of imitative magic altogether, and being far too angry to waste their breath in prayer they seek by threats and curses or even downright physical force to extort the waters of heaven from the supernatural being who has, so to say, cut them off at the main. Thus, in Muzaffarnagar, a town of the Punjaub, when the rains are excessive, the people draw a figure of a certain Muni or Rishi Agastya on a loin-cloth and put it out in the rain, or they paint his figure on the outside of the house and let the rain wash it off. This Muni or Rishi Agastya is a great personage in the native folklore, and enjoys the reputation of being able to stop the rain. It is supposed that he will exercise his power as soon as he is thus made to feel in effigy the misery of wet weather.[1019] On the other hand, when rain is wanted at Chhatarpur, a native state in Bundelcund, they paint two figures with their legs up and their heads down on a wall that faces east; one of the figures represents Indra, the other Megha Raja, the lord of rain. They think that in this uncomfortable position these powerful beings will soon be glad to send {p297} the much-needed showers.[1020] In a Japanese village, when the guardian divinity had long been deaf to the peasants’ prayers for rain, they at last threw down his image and, with curses loud and long, hurled it head foremost into a stinking rice-field. “There,” they said, “you may stay yourself for a while, to see how you will feel after a few days’ scorching in this broiling sun that is burning the life from our cracking fields.”[1021] In the like circumstances the Feloupes of Senegambia cast down their fetishes and drag them about the fields, cursing them till rain falls.[1022] In Okunomura, a Japanese village not far from Tokio, when rain is wanted, an artificial dragon is made out of straw, reeds, bamboos, and magnolia leaves. Preceded by a Shinto priest, attended by men carrying paper flags, and followed by others beating a big drum, the dragon is carried in procession from the Buddhist temple and finally thrown into a waterfall.[1023] When the spirits withhold rain or sunshine, the Comanches whip a slave; if the gods prove obstinate, the victim is almost flayed alive.[1024]