Chinese modes of compelling the gods to give rain.
Siamese modes of constraining the gods to give rain.
The Chinese are adepts in the art of taking the kingdom of heaven by storm. Thus, when rain is wanted they make a huge dragon of paper or wood to represent the rain-god, and carry it about in procession; but if no rain follows, the mock-dragon is execrated and torn to pieces.[1025] At other times they threaten and beat the god if he does not give rain; sometimes they publicly depose him from the rank of deity. On the other hand, if the wished-for rain falls, the god is promoted to a higher rank by an imperial decree.[1026] It is said that in the reign of Kia-King, fifth emperor of the {p298} Manchu dynasty, a long drought desolated several provinces of northern China. Processions were of no avail; the rain-dragon hardened his heart and would not let a drop fall. At last the emperor lost patience and condemned the recalcitrant deity to perpetual exile on the banks of the river Illi in the province of Torgot. The decree was in process of execution; the divine criminal, with a touching resignation, was already traversing the deserts of Tartary to work out his sentence on the borders of Turkestan, when the judges of the High Court of Peking, moved with compassion, flung themselves at the feet of the emperor and implored his pardon for the poor devil. The emperor consented to revoke his doom, and a messenger set off at full gallop to bear the tidings to the executors of the imperial justice. The dragon was reinstated in his office on condition of performing his duties a little better in future.[1027] About the year 1710 the island of Tsong-ming, which belongs to the province of Nanking, was afflicted with a drought. The viceroy of the province, after the usual attempts to soften the heart of the local deity by burning incense-sticks had been made in vain, sent word to the idol that if rain did not fall by such and such a day, he would have him turned out of the city and his temple razed to the ground. The threat had no effect on the obdurate divinity; the day of grace came and went, and yet no rain fell. Then the indignant viceroy forbade the people to make any more offerings at the shrine of this unfeeling deity, and commanded that the temple should be shut up and seals placed on the doors. This soon produced the desired effect. Cut off from his base of supplies, the idol had no choice but to surrender at discretion. Rain fell in a few days, and thus the god was restored to the affections of the faithful.[1028] In some parts of China the mandarins procure rain or fine weather by shutting the southern or the northern gates of the city. For the south wind brings drought and the north wind brings showers. Hence by closing the southern and opening the northern gates you clearly exclude drought and admit rain; whereas contrariwise by shutting the northern and opening the {p299} southern gates you bar out the clouds and the wet and let in sunshine and genial warmth.[1029] In April 1888 the mandarins of Canton prayed to the god Lung-wong to stop the incessant downpour of rain; and when he turned a deaf ear to their petitions they put him in a lock-up for five days. This had a salutary effect. The rain ceased and the god was restored to liberty. Some years before, in time of drought, the same deity had been chained and exposed to the sun for days in the courtyard of his temple in order that he might feel for himself the urgent need of rain.[1030] So when the Siamese need rain, they set out their idols in the blazing sun; but if they want dry weather, they unroof the temples and let the rain pour down on the idols. They think that the inconvenience to which the gods are thus subjected will induce them to grant the wishes of their worshippers.[1031] When the rice-crop is endangered by long drought, the governor of Battambang, a province of Siam, goes in great state to a certain pagoda and prays to Buddha for rain. Then, accompanied by his suite and followed by an enormous crowd, he adjourns to a plain behind the pagoda. Here a dummy figure has been made up, dressed in bright colours, and placed in the middle of the plain. A wild music begins to play; maddened by the din of drums and cymbals and crackers, and goaded on by their drivers, the elephants charge down on the dummy and trample it to pieces. After this, Buddha will soon give rain.[1032]
Compelling the saints to give rain in Sicily.
The reader may smile at the meteorology of the Far East; but precisely similar modes of procuring rain have been resorted to in Christian Europe within our own lifetime. By the end of April 1893 there was great distress in Sicily for lack of water. The drought had lasted six months. Every day the sun rose and set in a sky of cloudless blue. The gardens of the Conca d’Oro, which surround Palermo with a magnificent belt of verdure, were {p300} withering. Food was becoming scarce. The people were in great alarm. All the most approved methods of procuring rain had been tried without effect. Processions had traversed the streets and the fields. Men, women, and children, telling their beads, had lain whole nights before the holy images. Consecrated candles had burned day and night in the churches. Palm branches, blessed on Palm Sunday, had been hung on the trees. At Solaparuta, in accordance with a very old custom, the dust swept from the churches on Palm Sunday had been spread on the fields. In ordinary years these holy sweepings preserve the crops; but that year, if you will believe me, they had no effect whatever. At Nicosia the inhabitants, bare-headed and bare-foot, carried the crucifixes through all the wards of the town and scourged each other with iron whips. It was all in vain. Even the great St. Francis of Paola himself, who annually performs the miracle of rain and is carried every spring through the market-gardens, either could not or would not help. Masses, vespers, concerts, illuminations, fire-works—nothing could move him. At last the peasants began to lose patience. Most of the saints were banished. At Palermo they dumped St. Joseph in a garden to see the state of things for himself, and they swore to leave him there in the sun till rain fell. Other saints were turned, like naughty children, with their faces to the wall. Others again, stripped of their beautiful robes, were exiled far from their parishes, threatened, grossly insulted, ducked in horse-ponds. At Caltanisetta the golden wings of St. Michael the Archangel were torn from his shoulders and replaced with wings of pasteboard; his purple mantle was taken away and a clout wrapt about him instead. At Licata the patron saint, St. Angelo, fared even worse, for he was left without any garments at all; he was reviled, he was put in irons, he was threatened with drowning or hanging. “Rain or the rope!” roared the angry people at him, as they shook their fists in his face.[1033] {p301}
Disturbing the rain-god in his haunts.
Another way of constraining the rain-god is to disturb him in his haunts. This seems to be the reason why rain is supposed to follow the troubling of a sacred spring. The Dards believe that if a cow-skin or anything impure is placed in certain springs, storms will follow.[1034] In the mountains of Farghana there was a place where rain began to fall as soon as anything dirty was thrown into a certain famous well.[1035] Again, in Tabaristan there was said to be a cave in the mountain of Tak which had only to be defiled by filth or milk for the rain to begin to fall, and to continue falling till the cave was cleansed.[1036] Gervasius mentions a spring, into which if a stone or a stick were thrown, rain would at once issue from it and drench the thrower.[1037] There was a fountain in Munster such that if it were touched or even looked at by a human being, it would at once flood the whole province with rain.[1038] In Normandy a wizard will sometimes repair to a spring, sprinkle flour on it, and strike the water with a hazel rod, while he chants his spell. A mist then rises from the spring and condenses in the shape of heavy clouds, which discharge volleys of hail on the orchards and corn-fields.[1039] When rain was long of coming in the Canary Islands, the priestesses used to beat the sea with rods to punish the water-spirit for his niggardliness.[1040] Among the natural curiosities of Annam are the caves of Chua-hang {p302} or Troc. You may sail into them in a boat underground for a distance of half a mile, and a little way further in you come to the remains of an ancient altar among magnificent stalactite columns. The Annamites worship the spirit of the cave and offer sacrifices at its mouth in time of drought. From all the villages in the neighbourhood come boats, the boatmen singing, “Let it rain! let it rain!” in time to the measured dip of their oars in the water. Arrived at the mouth of the cave, they offer rice and wine to the spirit, prostrating themselves four times before him. Then the master of the ceremonies recites a prayer, ties a written copy of it to the neck of a dog, and flings the animal into the stream which flows from the grotto. This is done in order to provoke the spirit of the cave to anger by defiling his pure water; for he will then send abundant rains to sweep far away the carcase of the dead dog which pollutes the sacred grotto.[1041]
Putting compulsion on the rain-god.
Exciting the pity of the beings who control the rain.
Two hundred miles to the east of the land of the Huichol Indians in Mexico there is a sacred spring, and away to the west of their country stretches the Pacific Ocean. To ensure the fall of rain these Indians carry water from the spring to the sea, and an equal quantity of sea-water from the sea to the spring. The two waters thus transferred will, they think, feel strange in their new surroundings and will seek to return to their old homes. Hence they will pass in the shape of clouds across the Huichol country and meeting there will descend as rain.[1042] Sometimes an appeal is made to the pity of the gods. When their corn is being burnt up by the sun, the Zulus look out for a “heaven bird,” kill it, and throw it into a pool. Then the heaven melts with tenderness for the death of the bird; “it wails for it by raining, wailing a funeral wail.”[1043] In Zululand women sometimes bury their children up to the neck in the ground, and then retiring to a distance keep up a dismal howl for a long time. The sky is supposed to melt with pity at the sight. Then the women dig the children out and feel sure {p303} that rain will soon follow. They say that they call to “the lord above” and ask him to send rain. If it comes they declare that “Usondo rains.”[1044] In times of drought the Guanches of Teneriffe led their sheep to sacred ground, and there they separated the lambs from their dams, that their plaintive bleating might touch the heart of the god.[1045] In Kumaon a way of stopping rain is to pour hot oil in the left ear of a dog. The animal howls with pain, his howls are heard by Indra, and out of pity for the beast’s sufferings the god stops the rain.[1046] Sometimes the Toradjas of Central Celebes attempt to procure rain as follows. They place the stalks of certain plants in water, saying, “Go and ask for rain, and so long as no rain falls I will not plant you again, but there shall you die.” Also they string some fresh-water snails on a cord, and hang the cord on a tree, and say to the snails, “Go and ask for rain, and so long as no rain comes, I will not take you back to the water.” Then the snails go and weep and the gods take pity and send rain.[1047] However, the foregoing ceremonies are religious rather than magical, since they involve an appeal to the compassion of higher powers. A peculiar mode of making rain was adopted by some of the heathen Arabs. They tied two sorts of bushes to the tails and hind legs of their cattle, and, setting fire to the bushes, drove the cattle to the top of a mountain, praying for rain.[1048] This may be, as Wellhausen suggests, an imitation of lightning on the horizon;[1049] but it may also be a way of threatening the sky, as some West African rain-makers put a pot of inflammable materials on the fire and blow up the flames, threatening that if heaven does not soon give rain they will send up a blaze which will set the sky on fire.[1050] In time of drought the priests of the Muyscas in New Granada ascended a mountain and there burned billets {p304} of wood smeared with resin. The ashes they scattered in the air, thinking thus to condense the clouds and bring rain.[1051]