Authors: James George Frazer
Other people besides the Arabs have used fire as a means of stopping rain. Thus the Sulka of New Britain heat stones red hot in the fire and then put them out in the rain, or they throw hot ashes in the air. They think that the rain will soon cease to fall, for it does not like to be burned by the hot stones or ashes. The Telugus send a little girl out naked into the rain with a burning piece of wood in her hand, which she has to show to the rain. That is supposed to stop the downpour. At Port Stevens in New South Wales the medicine-men used to drive away rain by throwing fire-sticks into the air, while at the same time they puffed and shouted. Any man of the Anula tribe in Northern Australia can stop rain by simply warming a green stick in the fire, and then striking it against the wind.
In time of severe drought the Dieri of Central Australia, loudly lamenting the impoverished state of the country and their own half-starved condition, call upon the spirits of their remote predecessors, whom they call Mura-muras, to grant them power to make a heavy rain-fall. For they believe that the clouds are bodies in which rain is generated by their own ceremonies or those of neighbouring tribes, through the influence of the Mura-muras. The way in which they set about drawing rain from the clouds is this. A hole is dug about twelve feet long and eight or ten broad, and over this hole a conical hut of logs and branches is made. Two wizards, supposed to have received a special inspiration from the Mura-muras, are bled by an old and influential man with a sharp flint; and the blood, drawn from their arms below the elbow, is made to flow on the other men of the tribe, who sit huddled together in the hut. At the same time the two bleeding men throw handfuls of down about, some of which adheres to the blood-stained bodies of their comrades, while the rest floats in the air. The blood is thought to represent the rain, and the down the clouds. During the ceremony two large stones are placed in the middle of the hut; they stand for gathering clouds and presage rain. Then the wizards who were bled carry away the two stones for about ten or fifteen miles, and place them as high as they can in the tallest tree. Meanwhile the other men gather gypsum, pound it fine, and throw it into a water-hole. This the Mura-muras see, and at once they cause clouds to appear in the sky. Lastly, the men, young and old, surround the hut, and, stooping down, butt at it with their heads, like so many rams. Thus they force their way through it and reappear on the other side, repeating the process till the hut is wrecked. In doing this they are forbidden to use their hands or arms; but when the heavy logs alone remain, they are allowed to pull them out with their hands. "The piercing of the hut with their heads symbolises the piercing of the clouds; the fall of the hut, the fall of the rain." Obviously, too, the act of placing high up in trees the two stones, which stand for clouds, is a way of making the real clouds to mount up in the sky. The Dieri also imagine that the foreskins taken from lads at circumcision have a great power of producing rain. Hence the Great Council of the tribe always keeps a small stock of foreskins ready for use. They are carefully concealed, being wrapt up in feathers with the fat of the wild dog and of the carpet snake. A woman may not see such a parcel opened on any account. When the ceremony is over, the foreskin is buried, its virtue being exhausted. After the rains have fallen, some of the tribe always undergo a surgical operation, which consists in cutting the skin of their chest and arms with a sharp flint. The wound is then tapped with a flat stick to increase the flow of blood, and red ochre is rubbed into it. Raised scars are thus produced. The reason alleged by the natives for this practice is that they are pleased with the rain, and that there is a connexion between the rain and the scars. Apparently the operation is not very painful, for the patient laughs and jokes while it is going on. Indeed, little children have been seen to crowd round the operator and patiently take their turn; then after being operated on, they ran away, expanding their little chests and singing for the rain to beat upon them. However, they were not so well pleased next day, when they felt their wounds stiff and sore. In Java, when rain is wanted, two men will sometimes thrash each other with supple rods till the blood flows down their backs; the streaming blood represents the rain, and no doubt is supposed to make it fall on the ground. The people of Egghiou, a district of Abyssinia, used to engage in sanguinary conflicts with each other, village against village, for a week together every January for the purpose of procuring rain. Some years ago the emperor Menelik forbade the custom. However, the following year the rain was deficient, and the popular outcry so great that the emperor yielded to it, and allowed the murderous fights to be resumed, but for two days a year only. The writer who mentions the custom regards the blood shed on these occasions as a propitiatory sacrifice offered to spirits who control the showers; but perhaps, as in the Australian and Javanese ceremonies, it is an imitation of rain. The prophets of Baal, who sought to procure rain by cutting themselves with knives till the blood gushed out, may have acted on the same principle.
There is a widespread belief that twin children possess magical powers over nature, especially over rain and the weather. This curious superstition prevails among some of the Indian tribes of British Columbia, and has led them often to impose certain singular restrictions or taboos on the parents of twins, though the exact meaning of these restrictions is generally obscure. Thus the Tsimshian Indians of British Columbia believe that twins control the weather; therefore they pray to wind and rain, "Calm down, breath of the twins." Further, they think that the wishes of twins are always fulfilled; hence twins are feared, because they can harm the man they hate. They can also call the salmon and the olachen or candle-fish, and so they are known by a name which means "making plentiful." In the opinion of the Kwakiutl Indians of British Columbia twins are transformed salmon; hence they may not go near water, lest they should be changed back again into the fish. In their childhood they can summon any wind by motions of their hands, and they can make fair or foul weather, and also cure diseases by swinging a large wooden rattle. The Nootka Indians of British Columbia also believe that twins are somehow related to salmon. Hence among them twins may not catch salmon, and they may not eat or even handle the fresh fish. They can make fair or foul weather, and can cause rain to fall by painting their faces black and then washing them, which may represent the rain dripping from the dark clouds. The Shuswap Indians, like the Thompson Indians, associate twins with the grizzly bear, for they call them "young grizzly bears." According to them, twins remain throughout life endowed with supernatural powers. In particular they can make good or bad weather. They produce rain by spilling water from a basket in the air; they make fine weather by shaking a small flat piece of wood attached to a stick by a string; they raise storms by strewing down on the ends of spruce branches.
The same power of influencing the weather is attributed to twins by the Baronga, a tribe of Bantu negroes who, inhabit the shores of Delagoa Bay in South-eastern Africa. They bestow the name of _Tilo_--that is, the sky--on a woman who has given birth to twins, and the infants themselves are called the children of the sky. Now when the storms which generally burst in the months of September and October have been looked for in vain, when a drought with its prospect of famine is threatening, and all nature, scorched and burnt up by a sun that has shone for six months from a cloudless sky, is panting for the beneficent showers of the South African spring, the women perform ceremonies to bring down the longed-for rain on the parched earth. Stripping themselves of all their garments, they assume in their stead girdles and head-dresses of grass, or short petticoats made of the leaves of a particular sort of creeper. Thus attired, uttering peculiar cries and singing ribald songs, they go about from well to well, cleansing them of the mud and impurities which have accumulated in them. The wells, it may be said, are merely holes in the sand where a little turbid unwholesome water stagnates. Further, the women must repair to the house of one of their gossips who has given birth to twins, and must drench her with water, which they carry in little pitchers. Having done so they go on their way, shrieking out their loose songs and dancing immodest dances. No man may see these leaf-clad women going their rounds. If they meet a man, they maul him and thrust him aside. When they have cleansed the wells, they must go and pour water on the graves of their ancestors in the sacred grove. It often happens, too, that at the bidding of the wizard they go and pour water on the graves of twins. For they think that the grave of a twin ought always to be moist, for which reason twins are regularly buried near a lake. If all their efforts to procure rain prove abortive, they will remember that such and such a twin was buried in a dry place on the side of a hill. "No wonder," says the wizard in such a case, "that the sky is fiery. Take up his body and dig him a grave on the shore of the lake." His orders are at once obeyed, for this is supposed to be the only means of bringing down the rain.
Some of the foregoing facts strongly support an interpretation which Professor Oldenberg has given of the rules to be observed by a Brahman who would learn a particular hymn of the ancient Indian collection known as the Samaveda. The hymn, which bears the name of the Sakvari¯ song, was believed to embody the might of Indra's weapon, the thunderbolt; and hence, on account of the dreadful and dangerous potency with which it was thus charged, the bold student who essayed to master it had to be isolated from his fellow-men, and to retire from the village into the forest. Here for a space of time, which might vary, according to different doctors of the law, from one to twelve years, he had to observe certain rules of life, among which were the following. Thrice a day he had to touch water; he must wear black garments and eat black food; when it rained, he might not seek the shelter of a roof, but had to sit in the rain and say, "Water is the Sakvari¯ song"; when the lightning flashed, he said, "That is like the Sakvari¯ song"; when the thunder pealed, he said, "The Great One is making a great noise." He might never cross a running stream without touching water; he might never set foot on a ship unless his life were in danger, and even then he must be sure to touch water when he went on board; "for in water," so ran the saying, "lies the virtue of the Sakvari¯ song." When at last he was allowed to learn the song itself, he had to dip his hands in a vessel of water in which plants of all sorts had been placed. If a man walked in the way of all these precepts, the rain-god Parjanya, it was said, would send rain at the wish of that man. It is clear, as Professor Oldenberg well points out, that "all these rules are intended to bring the Brahman into union with water, to make him, as it were, an ally of the water powers, and to guard him against their hostility. The black garments and the black food have the same significance; no one will doubt that they refer to the rain-clouds when he remembers that a black victim is sacrificed to procure rain; 'it is black, for such is the nature of rain.' In respect of another rain-charm it is said plainly, 'He puts on a black garment edged with black, for such is the nature of rain.' We may therefore assume that here in the circle of ideas and ordinances of the Vedic schools there have been preserved magical practices of the most remote antiquity, which were intended to prepare the rain-maker for his office and dedicate him to it."
It is interesting to observe that where an opposite result is desired, primitive logic enjoins the weather-doctor to observe precisely opposite rules of conduct. In the tropical island of Java, where the rich vegetation attests the abundance of the rainfall, ceremonies for the making of rain are rare, but ceremonies for the prevention of it are not uncommon. When a man is about to give a great feast in the rainy season and has invited many people, he goes to a weather-doctor and asks him to "prop up the clouds that may be lowering." If the doctor consents to exert his professional powers, he begins to regulate his behaviour by certain rules as soon as his customer has departed. He must observe a fast, and may neither drink nor bathe; what little he eats must be eaten dry, and in no case may he touch water. The host, on his side, and his servants, both male and female, must neither wash clothes nor bathe so long as the feast lasts, and they have all during its continuance to observe strict chastity. The doctor seats himself on a new mat in his bedroom, and before a small oil-lamp he murmurs, shortly before the feast takes place, the following prayer or incantation: "Grandfather and Grandmother Sroekoel" (the name seems to be taken at random; others are sometimes used), "return to your country. Akkemat is your country. Put down your water-cask, close it properly, that not a drop may fall out." While he utters this prayer the sorcerer looks upwards, burning incense the while. So among the Toradjas the rain-doctor, whose special business it is to drive away rain, takes care not to touch water before, during, or after the discharge of his professional duties. He does not bathe, he eats with unwashed hands, he drinks nothing but palm wine, and if he has to cross a stream he is careful not to step in the water. Having thus prepared himself for his task he has a small hut built for himself outside of the village in a rice-field, and in this hut he keeps up a little fire, which on no account may be suffered to go out. In the fire he burns various kinds of wood, which are supposed to possess the property of driving off rain; and he puffs in the direction from which the rain threatens to come, holding in his hand a packet of leaves and bark which derive a similar cloud-compelling virtue, not from their chemical composition, but from their names, which happen to signify something dry or volatile. If clouds should appear in the sky while he is at work, he takes lime in the hollow of his hand and blows it towards them. The lime, being so very dry, is obviously well adapted to disperse the damp clouds. Should rain afterwards be wanted, he has only to pour water on his fire, and immediately the rain will descend in sheets.