The King as Rain-Maker
By J.B. Disanayaka
Chapter Seven from Water in Culture: The Sri Lankan Heritage (Colombo: Ministry of Environment & Parliamentary Affairs, 1992) pp. 51-56
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Pabbata-raja made the mountain or rock his centre of ritual worship. The mountain at Mihintale, known in pre-Buddhist times as Missaka pabbata, and the rock at Sigiriya (above)
were two of the main centres where pabbata-raja kings held their
festivals, involving both rain-making and fertility.
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Indian concepts of kingship attribute divine powers to the king: the king was the God on earth.
One of the powers he was endowed with was the power to cause rain. A righteous
king, in particular, could cause rain in due season. The Buddhists saw a direct
link between rain and the king, for they always wished,
de:vo: vassatu ka:le:na
sassa sampatti he:tu ca pi:to: bhavatu lo:ko: ca ra:ja: bhavatu dhammiko:
May there be rain
in due season May the crops be bountiful
May the king be righteous
And may the country
become prosperous!
How did the
king make rain? By means of both imitative and contagious magic.
In imitative
magic the rites and rituals performed resemble the result desired. Contagious
magic uses some object that has some contact with whatever one wishes to
influence. These objects derive their magical power by being parts of a whole
that has been endowed with such magic.
In imitative
magic the king imitated the gods in heaven, the de:va-lo:ka. The
lord of de:va-lo:ka was Indra in Hindu mythology and Shakra or Sakka
in Buddhist mythology. In Buddhist literature, he was also given the name De:va-Indra
or De:ve:ndra, the lord of the gods.
The king, on the other hand, was the lord of the human world, the nara-lo:ka. Hence
he was given the name Nara-Indra or Nare:ndra, meaning the
Indra of the humans.
Godakumbura speaks of two ideals of kingship: "In ancient India" writes Godakumbura, "and
countries which were under the Indian influence there were two ideals of
kingship: one of Pabbataraja and the other of Bodhi-raja" (14.102)
Pabbata-ra:ja, as the name indicates, is the king of the pabbata, Mountain or Rock.
Bo:dhi-ra:ja is the king of the Bodhi, the sacred tree of
the Buddhists. With the introduction of Buddhism to the island, the ideal of Bodhi-raja gained popularity over the ideal of Pabbata-raja, which was
the one found in pre-Buddhist Sri Lanka.
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The mountain at Mihintale...where pabbata-raja kings held their
festivals, involving both rain-making and fertility.
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Scene from the film God King
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Filming God King atop Sigiriya
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Set of the film God King
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Continues Godakumbura:
"It is evident
that the pre-Buddhist Sinhalese kings of early Anuradhapura associated
themselves with the mountain of Mihintale. After Mahinda's visit and Sanghamitta's
subsequent arrival, the Sinhalese king's chief interest centered round the Bodhi tree" (14.102)
Pabbata-raja made the mountain or rock his centre of ritual worship. The mountain at Mihintale,
known in pre-Buddhist times as Missaka pabbata, and the rock at Sigiriya
were two of the main centres where pabbata-raja kings held their
festivals, involving both rain-making and fertility. "The charming
plateau of Ambattala on the Missaka mountain would have been considered an
excellent site which nature had provided for rites of fertility, and would have
been chosen as a spot worthy of the gods, and to imitate them in their
celestial abodes" (14.99).
Bodhi-raja
kings, on the other hand, made the bodhi tree their centre of ritual
and worship. "The establishment of the sacred bodhi tree at Anuradhapura
became very significant in Sinhalese kingship. In the Sinhalese kingdom, the bodhi
became the main centre of ritual, at least until the arrival of the sacred
tooth relic about six centuries later." The powers of the bodhi in
producing rain will be discussed in a separate chapter.
The king—the
God on earth—imitated the words and deeds of the gods in order to fulfill his
duties by his people. "The king of a people" writes Godakumbura, "or a ruler of
a community was expected to be responsible for rain in due season. If rains
failed it was the king who was blamed. The king in order to maintain his
position and power had to convince his subjects that he had the ability to
produce rain" (14.102)
The Sinhalese
king's sympathetic magic took the form of a procession (perahaera) held
in the Sinhala month of Aesala, which marks the height of drought. Aesala
perahaera is an annual event that takes place even today in several
Buddhist temples, the most important one being at the temple of the Sacred
Tooth at Kandy, the last capital of the Sinhalese kingdom. "Whether connected
with the cult of the gods or the worship of the Buddha the Aesala festivals
were rainmaking ceremonies" (14.109). The symbolic relationship between the Aesala
perahaera and the deeds of gods in producing rain is remarkable. According
to Hindu mythology, Indra's association with water centres round the story in
which lie slew Vritra the dragon, who had encompassed the rivers. "Indra slew
the dragon, a giant titan that had been couching on the mountains in the
limbless shape of a cloud serpent, holding the waters of heaven captive in its
belly. The god flung his thunderbolt into the midst of the ungainly coils; the
monster shattered like a stack of withered rushes. The waters burst free and
streamed in ribbons across the land, to circulate once more through the body of
the world" (32.3).
This is the
feat that is enacted on Earth, the king taking the place of Indra. In the Aesala
perahaera, the king parades the streets, accompanied by elephants and
music. "At the height of the procession" writes Godakunibina, "the king
accompanied by his ministers, officers, leading citizens an(] the pretty ladies
of the kingdom joined the perahaera, himself riding in his golden
chariot drawn by eight white horses. This is in imitation of Indra going about
in procession in heaven, in his heavenly chariot, Vaijayantha, accompanied by
hosts of gods and goddesses. The elephants accompanying the perahaera represent
the clouds, and the drums and music, the noise of thunder and water" (14.122).
Two of the main
elements in the structure of the perahaera are the two rites known as kaphitavi:ma
(kap-planting) and diya-kaepi:ma (water-cutting). Both
emphasize the imitative aspect of the phenomenon. In the rite known as kap-planting,
which marks the beginning of the perahaera, a piece of wood referred to
as kap is set up in the premises of the temple. This symbolizes the
thunderbolt which Indra carries.
The grand
finale of the ritual is the rite known as water-cut ting, which symbolizes
the release of the waters by Indra after slaying the serpent who guards it. Seneviratne
describes how this rite is performed at the termination of the Kandy Aesala perahaera.
"Me four devale
perahaeras, with their kapuralas or ritual priests, now proceed
to the Getambe ferry for the diyakapima rnangalle or the water cutting
ceremony. The four kapuralas walk into the river each accompanied by
four attendants bearing swords and water pitchers. just at dawn, the kapuralas
strike the water with these words while the attendants empty the water that
had been collected the previous year, and fill the pitchers afresh from the very
point at which the blade of their swords struck the water" (2 8d. 70).
In the Kandy perahaera
the Buddha's Tooth relic, which is by itself a sacred relic that has power
to produce rain, is taken in procession to enhance the magical power of the
ritual.
Buddhists claim
that even today it rains or drizzles as the water-cutting ceremony comes
to an end. Sinhala folklore abounds in instances that substantiate this claim.
The re-enactment of the heavenly deed on the earth may be summerized
thus:
Heaven Earth
Venue deva-loka. nara-loka
(world
of gods) (world of humans)
Actor Indra king
(Deva-indra) (Nara-Indra)
Attendants cloud elephants
thunder drums,
music
Finale slaying
of serpent cutting of water
release
of water rain
By re-enacting
this heavenly deed on earth, the king took upon himself the royal duty of
producing rain in due season for the good of his people.
Another mode of
producing rain that the Sinhalese king used was the performance of satya-kriya:
the Act of Truth. An act of truth is a resolution that a king makes
that by the power of his righteous life he could achieve whatever he desired.
The Mahavamsa narrates how King Sirisanghabodhi (247-9 AD) performed such
an act to produce rain:
"Then the king
knew that the people of the island were oppressed by drought and, with his mind
shaken by compassion, lay himself on the ground of the Great Thupa, having made
this resolution, "Unless I am raised by the water that would rain, I shall
never rise even if I am to die here". When the lord of the earth lay down thus,
it rained immediately reviving the great earth of the entire island of Lanka.
Even then he did not rise as he was not floating in water. Then the ministers
blocked the pipes of the water-outlets. Then the righteous king, floating
in water, rose. Thus did he dispel, through compassion, the fear of a drought
in the island." (19. ch. 36, v 74-79)
Another fine
example of popular rain magic employed by the state machinery is recorded in
the Mahavamsa, in its account of King Upatissa (365-406 AD).
"In the time of
this king, the Island was vexed by the ills of a famine and a plague. The
benevolent (King) who was as a light for the darkness of sin, asked the bhikkhus:
‘Did not the great Saga (Buddha) when the world was visited by such evils
as famine and the like, provide some kind of help for the world?' They pointed
to the origin of the Gangarohana-Sutta on such an occasion. When he heard
this he made an image wholly of gold of the departed Buddha, laid the stone
alms bowl of the Master (filled) with water in the hollow of its hands and
placed this his figure on a great chariot. He took upon himself and duties of a
moral life and made the people also take them on themselves, he instituted a
great almsgiving and established security (of life) for all living creatures.
Then after he had adorned the town (so that it was) comely as the world of the
gods, he descended surrounded by all the bhikkhus dwelling in the
Island, to the principal street. Then the bhikkhus who gathered there
reciting the Ratana-Sutta and pouring out water, walked about the street,
not far from the royal palace, near the wall, round which they walked with
their right side towards it in the three watches of the night. When morning
dawned a great cloud poured rain on the earth and all who had suffered from
disease, held refreshed, high festival. But the Lord of men decreed: ‘When
there shall be on the Island an evil such as famine, plague or the like, thus
shall it be done' (19.ch. 37. v. 189-198)
In the official
ritual, one finds incorporated many of the rain-making rites: filling
vessels with water, reciting of the Ratana-Sutta, pouring out water on
the streets, and the king and the people observing precepts leading to a moral
life.
The belief that
the righteous king could control rain was held by the Hindus as well as by the
Buddhists. King Elara, who reigned for forty years at Anuradhapura in the first
century BC, was a Hindu who came to this country from South India. Though a
foreigner, he commanded the respect of the Sinhalese Buddhists, because of his
righteousness. Even the Buddhist monk who compiled the Mahavamsa did not fail
to record the fact that Elara was a righteous king who could and did control
rain. It is said that Elara had, at the head of his bed, a bell hung up with a
long rope so that it could be rung by those who desired justice.
"An old woman"
narrates the Mahavamsa, "spread out some rice to dry it in the sun. It rained
out of season and dampened the rice. Taking the rice, she went and rang the
bell. Hearing of the unseasonal rain, he sent her away and undertook a fast in
order to dispense justice to her, thinking "When the king observes justice,
seasonal rain might be obtained. The oblation-receiving deity, being
overwhelmed by the king's power of penance, went to the four great guardian
gods and informed about it. They took him to Sakka and informed him. Sakka
summoned Paijunna and counseled him rain in due season. The oblation-receiving
deity informed the king of it. Henceforth, in his kingdom, it did not rain
during the day. It rained once a week during the middle watch of the night.
Even the small cisterns all over were full" (19.ch. 2 1. v 2 7-33)
The king's role
as the Rain-maker is further enhanced by his use of the epithets, Megha-vanna
(Rain-cloud-hued) and Sila Megha (Rock Rain-cloud).
Sinhala records use Me-van. According to Mahavamsa, Gothabhaya
(249-62 AD) was also called Megha-vanna-Abhaya, and he
is perhaps the first Sinhalese king to use this epithet.
His grandson
was Siri Megha-vanna (301-28 AD), whose reign coincides with
tile arrival of the sacred Tooth relic of the Buddha. Sinhala records refer to
him as Kit-Siri-Mevan, implying that his personal name was Kit
(Skt. Kirti; Pali. Kitti). About two and a half centuries
later Kitti Siri megha II (Sin. Kuda Kit Siri Mevan) ascended
the throne.
Siri Megha Vanna
seems to have been replaced later by Sila Megha Vanna (Sin. Sala-Mevan).
According to the ‘Chronological Table of Ceylon Kings' compiled by Don
Martino De Zilva Wickremasinghe (published in Epigraphia Zeylanica, Vol. 1.
III, Part I), the following kings used the epithet Sila-Megha or Sala
Mevan.
Pali records Sinhala
records Reign
Sila-kala Sala-mevan 518-31
A.D.
Sila Megha-vanna Sala-mevan 619-28
Aggabodhi VI Akbo
Sala-mevan 718-24
Mahinda II Sala-mevan
Mihindu 777-97
Mahinda III
(Dhammika Sila Megha) 801-41
Sena I Sala
Me-van Sen 833-53
Udaya I Uda
Abha Sala-mevan 887-98
Kassapa V Sala
Meyvan Abahay 914-23
Dappula. V Buddas
Abahay Sala 924-35
mevan
Dapula.
Sena V Sala-mevan
raja 972-82
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