Читать книгу The Popular Religion and Folk-Lore of Northern India (Vol. 1&2) - William Crooke - Страница 52

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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. Leland193 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.

In Muzaffarnagar, when hail begins they pray at once to two noted demons, Ismâîl Jogi and Nonâ Chamârin, and ring a bell in a Saiva temple to scare the demon.

Another method is to put pressure on the hail demon by the pretence of sheer physical pain. Thus in Multân it is believed that if you can catch a hailstone in the air before it reaches the ground and cut it in two with a pair of scissors the hail will abate.195 Not long ago a lady at Namî Tâl, when a hailstorm came on, saw her gardener rush into the kitchen and bring out the cook’s chopper, with which he began to make strokes on the ground where the hail was falling. It appeared on inquiry that he believed that the hail would dread being cut and cease to fall.196 In Kumaun, where hail is much dreaded, there are many devices of the same kind. Some put an axe in the open air with the edge turned up, so that the hailstones may be cut in pieces and cease falling. Another plan is to spit at the hail as it falls, or to sprinkle the hailstones with blood drawn from some famous magician, a rite which can hardly be anything but a survival of human sacrifice. A third device is to call an enchanter and make him blow a conch-shell in the direction of the hail. Others put a churn in the open air when the rain is falling, in the belief that when the hailstones touch it they will become as soft as butter. Others, again, when hail falls, send out a wizard or one possessed by some deity and make him beat the hailstones with a shoe.197

There are, again, certain persons specially in charge of the hail. Thus, “at the town of Cleonæ in Argolis there were watchmen maintained at the public expense to look out for hailstorms. When they saw a hail-cloud approaching they made a signal, whereupon the farmers turned out and sacrificed lambs and fowls. They believed that when the clouds had tasted the blood they would turn aside and go somewhere else. If any man was too poor to afford a lamb or a fowl, he pricked his finger with a sharp instrument and offered his own blood to the clouds; and the hail, we are told, turned aside from his fields as readily as from those where it had been propitiated with the blood of victims.”198 In the same way the duty of charming away the hail is, in Kumaun, entrusted to a certain class of Brâhmans known as Woli or Oliya (ola, “hail”). Their method is to take a dry gourd, which they fill with pebbles, grains of Urad pulse, mustard, goat-dung and seeds of cotton. This is then tied by a triple cord to the highest tree on a mountain overhanging the village. Until the crops are cut the Oliya goes to this place every day and mutters his incantations. If the crops are reaped without disaster of any kind he is liberally remunerated.199

As has been already said, whirlwinds are the work of demons. The witches in Macbeth meet in thunder, lightning and rain, they can loose and bind the winds and cause vessels to be tempest-tossed at sea. The same principle was laid down by Pythagoras;200 and Herodotus201 describes the people of Psylli marching in a body to fight the south wind which had dried up their water-tanks. In Ireland it is believed that a whirlwind denotes that a devil is dancing with a witch; or that the fairies are rushing by, intent on carrying off some victim to fairyland. The only help is to fling clay at the passing wind, and the fairies will be compelled to drop the mortal child or the beautiful young girl they have abducted.202 A gentleman at Listowel not long ago was much astonished when a cloud of dust was being blown along a road to see an old woman rush to the side and drag handfuls of grass out of the fence, which she threw in great haste into the cloud of dust. He inquired and learned that this was in order to give something to the fairies which were flying along in the dust. So in Italy, Spolviero is the wind spirit which flies along in the dust eddies.203

In the Panjâb Pheru204 is the deity of the petty whirlwinds which blow when the little dust-clouds rise in the hot weather. He was a Brâhman, and a long story is told of him, how he worshipped Sakhi Sarwar, was made Governor of Imânâbâd by Akbar, but he abandoned the saint and returned to his caste, whereupon he was afflicted with leprosy. When he repented he was cured by eating some magical earth and believed in the saint till he died. His shrine is at Miyânkê, in the Lahore District, and when a Panjâbi sees a whirlwind he calls out, Bhâi Pheru, teri kâr—“May Bhâi Pheru protect us!” Another whirlwind demon, the saint Rahma, was once neglected at the wheat harvest, and he raised a whirlwind which blew for nine days in succession, and wrought such damage in the threshing-floors that since then his shrine receives the appropriate offerings. On the same principle whirlwinds are called in Bombay Bagâlya or devils.205

Among the Mirzapur Korwas, when a dust-storm comes, the women thrust the house broom, which, as we shall see, is a demon scarer, into the thatch, so that it may not be blown away. The Pankas in the same way make their women hold the thatch and throw the rice mortar and the flour-mill pivot into the courtyard. The wind is ashamed of being defeated by the power of women and ceases to blow.