Indica) and carry it from door to door singing:
"Send soon, O frog, the jewel of water!
And ripen the wheat and millet in the field."
The Kapus or Reddis are a large caste of cultivators and landowners in the Madras Presidency. When rain fails, women of the caste will catch a frog and tie it alive to a new winnowing fan made of bamboo. On this fan they spread a few margosa leaves and go from door to door singing, "Lady frog must have her bath. Oh! rain-god, give a little water for her at least." While the Kapu women sing this song, the woman of the house pours water over the frog and gives an alms, convinced that by so doing she will soon bring rain down in torrents.
Sometimes, when a drought has lasted a long time, people drop the usual hocuspocus of imitative magic altogether, and being far too angry to waste their breath in prayer they seek by threats and curses or even downright physical force to extort the waters of heaven from the supernatural being who has, so to say, cut them off at the main. In a Japanese village, when the guardian divinity
had long been deaf to the peasants' prayers for rain, they at last threw down his image and, with curses loud and long, hurled it head foremost into a stinking ricefield. "There," they said, "you may stay yourself for a while, to see how you will feel after a few days' scorching in this broiling sun that is burning the life from our cracking fields." In the like circumstances the Feloupes of Senegambia cast down their fetishes and drag them about the fields, cursing them till rain falls.
The Chinese are adepts in the art of taking the kingdom of heaven by storm. Thus, when rain is wanted they make a huge dragon of paper or wood to represent the rain-god, and carry it about in procession; but if no rain follows, the mock-dragon is execrated and torn to pieces. At other times they threaten and beat the god if he does not give rain; sometimes they publicly depose him from the rank of deity. On the other hand, if the wished-for rain falls, the god is promoted to a higher rank by an imperial decree. In April
1888 the mandarins of Canton prayed to the god Lung-wong to stop the incessant downpour of rain; and when he turned a deaf ear to their petitions they put him in a lock-up for five days. This had a salutary effect. The rain ceased and the god was restored to
liberty. Some years before, in time of drought, the same deity had been chained and exposed to the sun for days in the courtyard of
his temple in order that he might feel for himself the urgent need of rain. So when the Siamese need rain, they set out their idols in
the blazing sun; but if they want dry weather, they unroof the temples and let the rain pour down on the idols. They think that the
inconvenience to which the gods are thus subjected will induce them to grant the wishes of their worshippers.
The reader may smile at the meteorology of the Far East; but precisely similar modes of procuring rain have been resorted to in Christian Europe within our own lifetime. By the end of April 1893 there was great distress in Sicily for lack of water. The drought had lasted six months. Every day the sun rose and set in a sky of cloudless blue. The gardens of the Conca d'Oro, which surround Palermo with a magnificent belt of verdure, were withering. Food was becoming scarce. The people were in great alarm. All the most approved methods of procuring rain had been tried without effect. Processions had traversed the streets and the fields. Men, women, and children, telling their beads, had lain whole nights before the holy images. Consecrated candles had burned day and night in the churches. Palm branches, blessed on Palm Sunday, had been hung on the trees. At Solaparuta, in accordance with a very old custom, the dust swept from the churches on Palm Sunday had been spread on the fields. In ordinary years these holy sweepings preserve
the crops; but that year, if you will believe me, they had no effect whatever. At Nicosia the inhabitants, bareheaded and barefoot, carried the crucifixes through all the wards of the town and scourged each other with iron whips. It was all in vain. Even the great St. Francis of Paolo himself, who annually performs the miracle of rain and is carried every spring through the market-gardens, either could not or would not help. Masses, vespers, concerts, illuminations, fire-works--nothing could move him. At last the peasants
began to lose patience. Most of the saints were banished. At Palermo they dumped St. Joseph in a garden to see the state of things for himself, and they swore to leave him there in the sun till rain fell. Other saints were turned, like naughty children, with their faces to the wall. Others again, stripped of their beautiful robes, were exiled far from their parishes, threatened, grossly insulted, ducked in horse-ponds. At Caltanisetta the golden wings of St. Michael the Archangel were torn from his shoulders and replaced with wings of pasteboard; his purple mantle was taken away and a clout wrapt about him instead. At Licata the patron saint, St. Angelo, fared even worse, for he was left without any garments at all; he was reviled, he was put in irons, he was threatened with drowning or hanging. "Rain or the rope!" roared the angry people at him, as they shook their fists in his face.
Sometimes an appeal is made to the pity of the gods. When their corn is being burnt up by the sun, the Zulus look out for a "heaven bird," kill it, and throw it into a pool. Then the heaven melts with tenderness for the death of the bird; "it wails for it by raining, wailing a funeral wail." In Zululand women sometimes bury their children up to the neck in the ground, and then retiring to a distance keep up a dismal howl for a long time. The sky is supposed to melt with pity at the sight. Then the women dig the children out and feel sure that rain will soon follow. They say that they call to "the lord above" and ask him to send rain. If it comes they declare that "Usondo rains." In times of drought the Guanches of Teneriffe led their sheep to sacred ground, and there they separated the lambs from their dams, that their plaintive bleating might touch the heart of the god. In Kumaon a way of stopping rain is to pour hot oil
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in the left ear of a dog. The animal howls with pain, his howls are heard by Indra, and out of pity for the beast's sufferings the god stops the rain. Sometimes the Toradjas attempt to procure rain as follows. They place the stalks of certain plants in water, saying, "Go and ask for rain, and so long as no rain falls I will not plant you again, but there shall you die." Also they string some freshwa- ter snails on a cord, and hang the cord on a tree, and say to the snails, "Go and ask for rain, and so long as no rain comes, I will not take you back to the water." Then the snails go and weep, and the gods take pity and send rain. However, the foregoing ceremonies are religious rather than magical, since they involve an appeal to the compassion of higher powers.
Stones are often supposed to possess the property of bringing on rain, provided they be dipped in water or sprinkled with it, or treated in some other appropriate manner. In a Samoan village a certain stone was carefully housed as the representative of the rain-
making god, and in time of drought his priests carried the stone in procession and dipped it in a stream. Among the Ta-ta-thi tribe
of New South Wales, the rain-maker breaks off a piece of quartz-crystal and spits it towards the sky; the rest of the crystal he wraps
in emu feathers, soaks both crystal and feathers in water, and carefully hides them. In the Keramin tribe of New South Wales the
wizard retires to the bed of a creek, drops water on a round flat stone, then covers up and conceals it. Among some tribes of North-
western Australia the rain-maker repairs to a piece of ground which is set apart for the purpose of rain-making. There he builds
a heap of stones or sand, places on the top of it his magic stone, and walks or dances round the pile chanting his incantations for
hours, till sheer exhaustion obliges him to desist, when his place is taken by his assistant. Water is sprinkled on the stone and huge
fires are kindled. No layman may approach the sacred spot while the mystic ceremony is being performed. When the Sulka of New
Britain wish to procure rain they blacken stones with the ashes of certain fruits and set them out, along with certain other plants and
buds, in the sun. Then a handful of twigs is dipped in water and weighted with stones, while a spell is chanted. After that rain should