Devices to Cause Rain to Cease.
In England when rain is in excess the little children sing, “Rain! Rain! Go away! Come again on a Saturday!”
In India there are many devices intended to secure the same object. One is the reverse of the nudity charm which we have already discussed. In Madras, a woman, generally an ugly widow, is made to dance, sometimes naked, with a burning stick in her hand and facing the sky. This is supposed to disgust Varuna, the sky god, who shrinks away from such a sight and withholds the rain.[191] Other devices have the same object, to put pressure on the deities who are responsible for the excessive rain. Thus, in Muzaffarnagar the Muni or Rishi Agastya, who is a great personage in early folk-lore, is supposed to have power to stop the rain. When rain is in excess they draw a figure of him on a loin cloth and put it out in the rain. Some paint his figure on the outside of the house and let the rain wash it away. This generally brings him to his senses and he gives relief. Another practice, which is believed to be employed by evil-minded people who are selfishly interested in a drought, is to light a lamp with melted butter and put it outside when the rain-clouds collect. The rain god is afraid to put out the sacred light, and retires. Another way in use in the Panjâb is to give an unmarried girl some oil and get her to pour it on the ground, saying, “If I pour not out the oil, mine the sin; if thou disperse not the clouds, thine the sin.” In Mirzapur it is considered a good plan to name twenty-one men who are blind of an eye, and consequently ill-omened, and make twenty-one knots in a cord and tie it under the eaves of the house. In Kumaun many devices are used to effect the same result. Some hot oil is poured into the left ear of a dog. When the pain makes him yell it is believed that Râja Indra takes pity on him and stops the rain. Another plan is very like the Mirzapur device. Five, seven, or eleven grains of Urad pulse are placed in a piece of cloth, wrapped up and tied with a treble cord. Each grain bears the name of a blind person, known to the man who is carrying out the rite. This is known as the “binding of the blind men.” The packet is either buried under the eaves of a house where the water drips, or put in a tree. The object is to excite the compassion of Râja Indra by their sufferings. Others take seven pieces of granite, seven grains of mustard, and seven bits of goat-dung, parch them in an oven, and then put them under the drip of the eaves. These represent the demons, who are enemies of Indra, and he is so pleased at their discomfiture that he disperses the clouds. Others fix up a harrow perpendicularly where four roads meet. As this instrument is always used in a horizontal position, this indicates that gross injustice is being done to the world, and the rain god relents. Others when the thunder roars in the rain-clouds invoke the saint Agastya, who once drank up all the waters of the world in four sips; so all the clouds fear him and disperse when he is invoked.
Another favourite plan is to fee a Brâhman to make sixty holes in a piece of wood and run a string through all of them. While he is thus “binding up the rain” he recites spells in honour of the Sun godling, Sûraj Nârâyan, who is moved to interfere. Others take a piece of unleavened bread, go into the fields and place it on the ground; or taking some sugar, rice, and other articles ordinarily used in worship to a place where four roads meet, defile them in a particularly disgusting way. On such substances the rain is ashamed to fall. In Bombay a leaf-plate filled with cooked rice and curds is placed in some open spot where the rain can see it and avoid it. If the rain should persist in coming, a live coal is laid on a tile and placed in some open place, where it is implored to swallow the hateful rain. All these practices are magic of the ordinary sympathetic kind.[192]
Rain-clouds are supposed also to be under the influence of the Evil Eye, and will blow over without giving rain if the malicious glance falls upon them. Hence, when rain is needed, if any one runs out of a house bareheaded while it is raining, he is ordered in at once, or he is told to put on his cap or turban, for a bareheaded man is apt to wish involuntarily that the rain may cease, and thus injure his neighbours.
Everywhere it is believed that the Banya or cornchandler, who is interested in high prices, buries some water in an earthen pot in order to stop the rain.
Hail and Whirlwind.
The hail and the whirlwind are, like most of the natural phenomena which we have been discussing, attributed to demoniacal agency. The Maruts who ride on the whirlwind and direct the storm hold a prominent place in the Veda, where they are represented as the friends and allies of Indra. Another famous tempest demon was Trinâvartta, who assumed the form of a whirlwind and carried off the infant Krishna, but was killed by the child.
Mr. Leland[193] tells a curious Italian story of a peasant who killed the church sexton with his billhook because he stopped ringing the bell and thus allowed the hail to injure his vines. This illustrates a well-known principle that demons, and in particular the demon who brings the hail, can be scared by noise. Thus Aubrey tells us:[194]—“At Paris, when it begins to thunder and lighten, they do presently ring out the great bell at the Abbey of St. Germain, which they do believe makes it cease. When it thundered and lightened they did ring St. Adelm’s bell in Malmesbury Abbey. The curious do say that the ringing of bells exceedingly disturbs spirits.” Hence one plan of driving away the hail is to take out an iron griddle-plate and beat it with a bamboo. Here the use of iron, a well-known demon scarer, increases the efficacy of the rite. It is also an improvement if this be done by a virgin, and in some places it is considered sufficient if when the hail falls an unmarried girl is sent out with an iron plate in her hand. Possibly following out the same train of ideas, the Kharwârs of Mirzapur, when hail falls, throw into the courtyard the wooden peg of the corn-mill, which, as we shall see, is considered possessed of certain magical powers.