Читать книгу The Popular Religion and Folk-Lore of Northern India (Vol. 1&2) - William Crooke - Страница 14

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The fate of Chandra or Soma, the Moon godling, is very similar. The name Soma, originally applied to the plant the juice of which was used as a religious intoxicant, came to be used in connection with the moon in the post-Vedic mythology. There are many legends to account for the waning of the moon and the spots on his surface, for the moon, like the sun, is always treated as a male godling. One of the legends current to explain the phases of the moon has been already referred to. According to another story the moon married the twenty-seven asterisms, the daughters of the Rishi Daksha, who is the hero of the curious tale of the sacrifice now located at Kankhal, a suburb of Hardwâr. Umâ or Pârvatî, the spouse of Siva, was also a daughter of Daksha, and when he, offended with his son-in-law Siva, did not invite him to the great sacrifice, Umâ became Satî, and in his rage Siva created Vîrabhadra, who killed the sage. Soma after marrying the asterisms devoted himself to one of them, Rohinî, which aroused the jealousy of the others. They complained to their father Daksha, who cursed the moon with childlessness and consumption. His wives, in pity, interceded for him, but the curse of the angry sage could not be wholly removed: all that was possible was to modify it so that it should be periodical, not permanent. In an earlier legend, of which there is a trace in the Rig Veda,27 the gods, by drinking up the nectar, caused the waning of the moon. Another curious explanation is current in Bombay. One evening Ganesa fell off his steed, the rat, and the moon could not help laughing at his misfortune. To punish him the angry god vowed that no one should ever see the moon again. The moon prayed for forgiveness, and Ganesa agreed that the moon should be disgraced only on his birthday, the Ganesa Chaturthî. On this night the wild hogs hide themselves that they may not see the moon, and the Kunbis hunt them down and kill them.28

There are also many explanations to account for the spots in the moon. In Western lands the moon is inhabited by a man with a bundle of sticks on his back; but it is not clear of what offence this was the punishment. Dante says he is Cain; Chaucer says he was a thief, and gives him a thorn-bush to carry; Shakespeare gives him thorns to carry, but provides him with a dog as a companion. In Ireland children are taught that he picked faggots on a Sunday and is punished as a Sabbath-breaker. In India the creature in the moon is usually a hare, and hence the moon is called Sasadhara, “he that is marked like a hare.” According to one legend the moon became enamoured of Ahalyâ, the wife of the Rishi Gautama, and visited her in the absence of her husband. He returned, and finding the guilty pair together, cursed his wife, who was turned into a stone; then he threw his shoe at the moon, which left a black mark, and this remains to this day. The scene of this event has been localized at Gondar in the Karnâl District. By another variant of the legend it was Vrihaspati, the Guru or religious adviser of the gods, who found the moon with his wife. The holy man was just returning from his bath in the Ganges, and he threw his dripping loin-cloth at the moon, which produced the spots. In Upper India, again, little children are taught to call the moon Mâmû or “maternal uncle,” and the dark spots are said to represent an old woman who sits there working her spinning-wheel.

The moon has one special function in connection with disease. One of his titles is Oshadhipati or “lord of the medicinal plants.” Hence comes the idea that roots and simples, and in particular those that are to be used for any magical or mystic purpose, should be collected by moonlight. Thus in Shakespeare Jessica says—

“In such a night Medea gathered the enchanted herbs

That did renew old Aeson.”

And Laertes speaks of the poison “collected from all simples that have virtue under the moon.”29 Hence the belief that the moon has a sympathetic influence over vegetation. Tusser30 advised the peasant—

“Sow peason and beans, in the wane of the moon.

Who soweth them sooner, he soweth too soon;

That they with the planet may rest and arise,

And flourish, with bearing most plentiful wise.”

The same rule applies all over Northern India, and the phases of the moon exercise an important influence on all agricultural operations.

Based on the same principle is the custom of drinking the moon. Among Muhammadans in Oudh, “a silver basin being filled with water, is held in such a situation that the full moon may be reflected in it. The person to be benefited by the draught is required to look steadfastly on the moon in the basin, then shut his eyes and quaff the liquid at a draught. This remedy is advised by medical professors in nervous cases, and also for palpitation of the heart.”31 Somewhat similar customs prevail among Hindus in Northern India. At the full moon of the month Kuâr (September-October) people lay out food on the house-tops, and when it has absorbed the rays of the moon they distribute it among their relations; this is supposed to lengthen life. On the same night girls pour out water in the moonlight, and say that they are pouring out the cold weather, which was hidden in the water jar. The habit of making patients look at the moon in ghi, oil, or milk is common, and is said to be specially efficacious for leprosy and similar diseases.

There is now little special worship of Soma or Chandra, and when an image is erected to him it is generally associated with that of Sûrya. In the old ritual Anumati or the moon just short of full was specially worshipped in connection with the Manes. The full-moon day was provided with a special goddess, Râkâ. Nowadays the phases largely influence the domestic ritual. All over the world we find the idea that anything done or suffered by man on a waxing moon tends to develop, whereas anything done or suffered on a waning moon tends to diminish. Thus a popular trick charm for warts is to look at the new moon, lift some dust from under the left foot, rub the wart with it, and as the moon wanes the wart dies.32 It is on the days of the new and full moon that spirits are most numerous and active. The Code of Manu directs that ceremonies are to be performed at the conjunction and opposition of the moon.33 Among the Jews it would seem that the full moon was prescribed for national celebrations, while those of a domestic character took place at the new moon; there is some evidence to show that this may be connected with the habit of pastoral nations performing journeys in the cool moonlight nights.34

Horace speaks of rustic Phidyle—

“Coelo supinas si tuleris manus,

Nascente Lunâ rustica Phidyle,”35

and Aubrey of the Yorkshire maids who “doe worship the new moon on their bare knees, kneeling upon an earth-fast stone.” Irish girls on first seeing the moon when new fall on their knees and address her with a loud voice in the prayer—“O Moon! Leave us as well as you found us!”36 It is a common practice in Europe to turn a piece of silver, which being white is the lunar metal, when the new moon is first seen. So Hindus at the first sight of the new moon hold one end of their turbans in their hands, take from it seven threads, present them to the moon with a prayer, and then exchange the compliments of the season. In Bombay37 on all new moon days Brâhmans offer oblations of water and sesamum seed to their ancestors, and those who are Agnihotris and do the fire sacrifice kindle the sacred fire on all new and full moon days. Musalmâns on the new moon which comes after the new year sprinkle the blood of a goat beside the house door. In Bombay a young Musalmân girl will not go out at the new moon or on a Thursday, apparently because this is the time that evil spirits roam abroad. In Upper India the houses of the pious are freely plastered with a mixture of earth and cow-dung, and no animal is yoked.

A curious idea applies to the new moon of Bhâdon (August). Whoever looks at the moon on this day will be the victim of false accusations during the following year. The only way to avoid this is to perform a sort of penance by getting someone to shy brickbats at your house, which at other times is regarded as an extreme form of insult and degradation. There is a regular festival held for this purpose at Benares on the fourth day of Bhâdon (August), which is known as the Dhela Chauth Mela, or “the clod festival of the fourth.”38 We shall come across later on other examples of the principle that to court abuse under certain circumstances is a means of propitiating the spirits of evil and avoiding danger from them. This is probably the origin of the practice in Orissa—“On the Khurda estate the peasants give a curious reason for the absence of garden cultivation and fruit trees, which form a salient feature in that part of the country. In our own districts every homestead has its little ring of vegetable ground. But in Khurda one seldom meets with these green spots except in Brâhman villages. The common cultivators say that from time immemorial they considered it lucky at a certain festival for a man to be annoyed and abused by his neighbours. With a view to giving ample cause of offence they mutilate the fruit trees and trample the gardens of their neighbours, and so court fortune by bringing down the wrath of the injured owner.”39 We shall see that this is one probable explanation of the indecency which prevails at the Holî festival.

Moon-worship appears to be more popular in Bihâr and Bengal than in the North-West Provinces or the Panjâb.40 The fourth day of the waxing moon in the month of Bhâdon is sacred to the moon and known as Chauk Chanda. It is very unlucky to look at the moon on that day, as whoever does so will make his name infamous. The story runs that Takshaka, the king of the snakes, stole the ear-rings of King Aditi, who, being unable to discover the thief, laid it to the charge of Krishna, whose thefts of milk and cream from the Gopîs had made him sufficiently notorious. Krishna, mortified at this false accusation, recovered and restored the ear-ring, and as this was the day on which Krishna was wrongfully disgraced, the moon of that night is invested with associations of special sinfulness. Some people fast and in the evening eat only rice and curds. Brâhmans worship the moon with offerings of flowers and sweetmeats, and people get stones thrown at their houses, as further west on the day of the Dhela Chauth. On this day schoolboys visit their friends and make a peculiar noise by knocking together two coloured sticks, like castanets.

One idea lying at the base of much of the respect paid to the moon is that it is the abode of the Pitri or sainted dead. This is a theory which is the common property of many primitive races.41 The explanation probably is that the soul of the dead man rises with the smoke of the funeral pyre, and hence the realm of Yama would naturally be fixed in the moon. This seems to be the reason why the early Indian Buddhists worshipped the moon. At the new moon the monks bathed and shaved each other; and at a special service the duties of a monk were recited. On full moon days they dined at the houses of laymen. On that night a platform was raised in the preaching hall. The superior brethren chanted the law, and the people greeted the name of Buddha with shouts of “Sâdhu” or “the holy one.”42