spirit of the thunder was sensible, and that if he saw the naked blades he would turn away and take good care not to approach their huts. This is a fair example of the close similarity of European superstitions to the superstitions of savages. In the present case the difference happens to be slightly in favour of the Indians, since they did not, like our European savages, delude themselves into seeing the blood of demons on the swords. The reason for the Greek and German custom of putting out the fire during a thunderstorm is probably a wish to avoid attracting the attention of the thunder demons. From a like motive some of the Australian blacks hide themselves during a thunderstorm, and keep absolutely silent, lest the thunder should find them out. Once during a storm a white man called out in a loud voice to a black fellow, with whom he was working, to put the saw under a log and seek shelter. He found that the saw had been already put aside, and the black fellow was very indignant at his master for speaking so loud. ‘What for,’ said he, in great wrath—‘what for speak so loud? Now um thunder hear and know where um saw is.’ And he went out and changed its hiding-place.”71
IMAGE OF GANGA MÂÎ.
All these precautions are well known to the people of Upper India. It is a very common habit to throw out axes and knives to scare the thunder demon, as we shall see is the case with the evil spirit of hail. The rule of keeping quiet and muttering incantations under the breath is also familiar to them. They are particularly careful lest a first-born son may lean against anything and thus attract the demon on himself. Thunder in a clear sky is much dreaded, an idea which often appears in classical literature.72
Earthquakes.
Earthquakes are also naturally an object of terror. Pythagoras believed that they were caused by dead men fighting beneath the earth. The common explanation of these occurrences in India is that Varâha, or the boar incarnation of Vishnu, who supports the earth, is changing the burden of the world from one tusk to another. By another account it is due to the great bull or elephant which supports the world. Derived from a more advanced theological stage is the theory that the earth shakes because it is over-burdened by the sins of mankind in this evil age. Colonel Dalton describes how a rumbling (probably caused by an earthquake) in the cave in which the bloodthirsty divinity of the Korwas was supposed to dwell, caused extreme terror among them.73
River-worship.
High on the list of benevolent deities of Northern India are the great rivers, especially the Ganges and the Jumnâ, which are known respectively as Gangâ Mâî or “Mother Ganges” and Jumnâ jî or “Lady Jumnâ.”
Gangâ, of course, in the mythologies has a divine origin. According to one account she flows from the toe of Vishnu, and was brought down from heaven by the incantations of the Saint Bhâgîratha, to purify the ashes of the sixty thousand sons of King Sâgara, who had been burnt up by the angry glance of Kapila, the sage. By another story she descends in seven streams from Siva’s brow. The descent of Gangâ disturbed the Saint Jahnu at his austerities, and in his anger he drank up the stream; but he finally relented, and allowed the river to flow from his ear. By a third account she is the daughter of Himavat, the impersonation of the Himâlayan range. Another curious tale, which must have been based on some Indian tradition, is found in Plutarch74—“The Ganges is a river of India, called so for the following reason:—The nymph Kalauria bore to Indus a son of notable beauty, by name Ganges, who in the ignorance of intoxication had connection with his mother. But when later on he learned the truth from his nurse, in the passion of his remorse he threw himself into the river Chliaros, which was called Ganges after him.” Another legend again is found in the Mahâbhârata.75 The wise Santanu goes to hunt on the banks of the Ganges and finds a lovely nymph, of whom he becomes enamoured. She puts him under the taboo that he is never to say anything to displease her, an idea familiar in the well-known Swan Maiden cycle of folk-tales. She bears him eight sons, of whom she throws seven into the river, and her husband dares not remonstrate with her. When she is about to throw away the last child he challenges her to tell him who she is and to have pity upon him. She then tells him that she is Gangâ personified, and that the seven sons are the divine Vasavas, who by being thrown into the river are liberated from the curse of human life. The eighth remains among men as Dyaus, the sky, in the form of the eunuch Bhîshma.
GANGES WATER BEARERS.
It is remarkable that, as in Plutarch’s legend, the Jumnâ is connected with a tale of incest. Yamî or Yamunâ was the daughter of the Sun and sister of Yama, the god of death. They were the first human pair and the progenitors of the race of men. It is needless to say that similar traditions of brother and sister marriage are found in Egypt, Peru and elsewhere. Yamunâ, according to the modern story told on her banks, was unmarried, and hence some people will not drink from her because she was not purified by the marriage rite, and so the water is heavy and indigestible. Another tale tells how Balarâma, in a state of inebriety, called upon her to come to him that he might bathe in her waters; and as she did not heed, he, in his rage, seized his ploughshare weapon, dragged her to him, and compelled her to follow him whithersoever he wandered through the forest. The river then assumed a human form and besought his forgiveness; but it was some time before she could appease the angry hero. This has been taken to represent the construction of some ancient canal from the river; but Mr. Growse shows that this idea is incorrect.76
The worship of Mother Ganges is comparatively modern. She is mentioned only twice in the Rig Veda, and then without any emphasis or complementary epithet. Apparently at this time the so-called Aryan invaders had not reached her banks.77 There are numerous temples to Gangâ all along her banks, of which those at Hardwâr, Garhmuktesar, Soron, Mathura, Prayâg, and Benares are perhaps the most important in Upper India. She has her special festival on the seventh of the month of Baisâkh (May-June), which is celebrated by general bathing all along the banks of the sacred stream. Ganges water is carried long distances into the interior, and is highly valued for its use in sacrifices, as a remedy, a form of stringent oath, and a viaticum for the dying. The water of certain holy wells in Scotland78 and elsewhere enjoys a similar value.
But it is by bathing in the sacred stream at the full moon, during eclipses, and on special festivals that the greatest efficacy is assured. On these occasions an opportunity is taken for making oblations to the sainted dead whose ashes have been consigned to her waters. Bathing is throughout India regarded as one of the chief means of religious advancement. The idea rests on a metaphor—as the body is cleansed from physical pollution, so the soul is purified from sin. The stock case of the merit of this religious bathing is that of King Trisanku, “he who had committed the three deadly sins,” who is also known as Satyavrata. The legend appears in various forms. By one story he tried to win his way to heaven by a great sacrifice which his priest, Vasishtha, declined to perform. He then applied to Visvamitra, the rival Levite, who agreed to assist him. He was opposed by the sons of Vasishtha, whom he consumed to ashes. Finally, Trisanku was admitted to heaven, but he was forced by the angry saint to hang for ever with his head downwards. By another account he committed