it fine, and throw it into a water-hole. This the Mooramoora is supposed to see, and at once he causes the clouds to appear in the sky. Lastly, the men surround the hut, butt at it with their heads, force their way in, and reappear on the other side, repeating this 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 rain.”[1] Another Australian mode of rain-making is to burn human hair.[2]
Like other peoples the Greeks and Romans sought to procure rain by magic, when prayers and processions[3] had proved ineffectual. For example, in Arcadia, when the corn and trees were parched with drought, the priest of Zeus dipped an oak branch into a certain spring on Mount Lycaeus. Thus troubled, the water sent up a misty cloud, from which rain soon fell upon the land.[4] A similar mode of making rain is still practised, as we have seen, in Halmahera near New Guinea. The people of Crannon in Thessaly had a bronze chariot which they kept in a temple. When they desired a shower they shook the chariot and the shower fell.[5] Probably the rattling of the chariot was meant to imitate thunder; we have already seen that in Russia mock thunder and lightning form part of a rain-charm. The mythical Salmoneus of Thessaly made mock thunder by dragging bronze kettles behind his chariot or by driving over a bronze bridge, while
- ↑ S. Gason, “The Dieyerie tribe,” in Native Tribes of S. Australia, p. 276 sqq.
- ↑ W. Stanbridge, “On the Aborigines of Victoria,” in Trans. Ethtiol. Soc. of London, i. 300.
- ↑ Marcus Antoninus, v. 7; Petronius, 44; Tertullian, Apolog. 40; cp. id. 22 and 23.
- ↑ Pausanias, viii. 38, 4.
- ↑ Antigonus, Histor. Mirab. 15 (Script. mirab. Gracci, ed. Westermann, p. 65 ).
