Читать книгу The Popular Religion and Folk-Lore of Northern India (Vol. 1&2) - William Crooke - Страница 50

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Besides these nudity rites there are many ways of causing rain to fall. In Kumaun when rain fails they sink a Brâhman up to his lips in a tank, and there he goes on repeating the name of Râja Indra, the god of rain, for a day or two, when rain is sure to fall; or they dig a trench five or six feet deep and make a Brâhman or a Jogi sit in it, when the god, in pity for the holy man, will relent and give rain. Another plan is to hang a frog with his mouth open on a bamboo, and the deity pities him and brings the rain.177 In Mirzapur they turn a plough upside down and bury it in a field, rub the lingam of Mahâdeva with cow-dung, and offer water at the grave of a Brahm or bachelor Brâhman.

Among the Bhîls in time of drought women and girls go out dancing and singing with bows and arrows in their hands, and seizing a buffalo belonging to another village, sacrifice it to the goddess Kâlî. The headman of the village to which the animal belongs seldom objects to the appropriation of it. If he does, the women by abusing and threatening to shoot him always have their own way.178 Analogous to this regular rain sacrifice is the custom at Ahmadnagar, where on the bright 3rd of Baisâkh (April–May) the boys of two neighbouring villages fight with slings and stones. The local belief is that if the fight be discontinued, rain fails, or if rain does fall that it produces a plague of rats.179 At Ahmadâbâd, again, there is a city headman, known as the Nagar Seth or “chief man of the town.” When rain holds off he has to perambulate the city walls, pouring out milk to appease Râja Indra.180 Here we reach the “sympathetic magic” type of observance under which most of the other practices may be classed, though here and there we seem to find the germ of the principle of vicarious sacrifice. Thus in the Panjâb the village girls pour down on an old woman as she passes some cow-dung dissolved in water; or an old woman is made to sit down under the house-roof spout and get a wetting when it rains. Here the idea must be that her sufferings in some way propitiate the angry god. In the Muzaffarnagar District, if rain fails, they worship Râja Indra and read the story of the Megha Râja, or king of the rain. In his name they give alms to the poor and release a young bull or buffalo. Crushed grain is cooked on the edge of a tank in his honour and in the name of the rain god Khwâja Khizr, and some offering is made to Bhûmiya, the lord of the soil. In Chhattarpur, on a wall facing the east, they paint two figures with cow-dung—one representing Indra and the other Megha Râja, with their legs up and their heads hanging down. It is supposed that the discomfort thus caused to them will compel them to grant the boon of rain. The Mirzapur Korwas, when rain fails, get the Baiga to make a sacrifice and prayer to Sûraj Deota, the Sun godling.

Another common plan in Upper India is for a gang of women to come out to where a man is ploughing and drive him and his oxen by force back to the village, where he and his cattle are well fed. Another device is to seize the blacksmith’s anvil and pitch it into a well or the village tank. We have already given instances of the connection of wells with rainfall, such as the case of the well in Farghâna which caused rain if defiled.181 Mr. Gomme has collected several European instances of the same belief.182 The anvil is probably used for this purpose because it is regarded as a sort of fetish, and the blacksmith himself is, as we shall see later on, considered as invested with supernatural powers.

In the Panjâb, apparently on the principle of vicarious sacrifice to which reference has been already made, an earthen pot of filth is carried to the door of some old woman cursed with a bad temper, and thrown down at her threshold, which is a sacred place. If she then falls into a rage and gives vent to her feelings in abusive language, the rain will come down. The old woman is considered a sort of witch, and if she is punished the influence which restrains the rain will be removed.183

There are numerous instances in which the king is held responsible for a failure of the rain. In Kângra there are some local gods whose temples are endowed with rent-free lands. When rain is wanted, these deities are ordered to provide it; and if they fail, they have to pay a fine into the Râja’s treasury. This is the way the Chinese treat their gods who refuse to do their duty.184

The song of Alha and Udal, which describes the struggle between the Hindus and the early Muhammadan invaders, is sung in Oudh to procure rain. In the Hills smart showers are attributed to the number of marriages going on at the time in the plains. The bride and bridegroom, as we shall see in the legend of Dulha Deo, are particularly exposed to the demoniacal influence of the weather. In the Eastern Districts of the North-Western Provinces the people will not kill wolves, as they say that wherever there falls a drop of a wolf’s blood the rain will be deficient.

To close this catalogue of devices to procure rain, we may note that it is a common belief that sacred stones are connected with rainfall. In the temple of Mars at Rome there was a great stone cylinder which, when there was a drought, was rolled by the priests through the town.185 In Mingrelia, to get rain they dip a holy image in water daily till it rains. In Navarre the image of St. Peter was taken to a river, where some prayed to him for rain, but others called out to duck him in the water.186 A stone in the form of a cross at Iona was used for the same purpose.187 So in India the relics of Gautama Buddha were believed to have the same influence.188 In Behâr in seasons of drought a holy stone, known as Nârâyana Chakra, is kept in a vessel of water; sometimes a piece of plantain leaf on which are written the names of one hundred and eight villages beginning with the letter K and not ending in Pur is thrown into the water.189 In the same way the lingam of Mahâdeva, a thirsty deity, who needs continual cooling to relieve his distress, must be kept continually moist to avoid drought. Not long ago when rain failed at Mirzapur, the people contributed to maintain a gang of labourers who brought water to pour on a famous lingam. The same custom prevails in Samoa.190 There, when rain was excessive, the stone representing the rain-making god was laid by the fire and kept warm till fine weather set in; but in time of drought the priest and his followers, dressed up in fine mats, went in procession to the stream, dipped the stone, and prayed for a shower.