washing his face for a long time and will do no work, lest he should sweat and his body be wet; “for they think that if his body be wet it will rain.” On the other hand when he desires to bring on rain, he goes into the house where the spirit or ghost of the rain is believed to reside, and there he sprinkles water at the head of the ghost-post (_duka_) in order that showers may fall.​[913] [Sidenote: To make wet weather you must be wet; to make dry weather you must be dry.] The reader will observe how exactly the Javanese and Toradja observances, which are intended to prevent rain, form the antithesis of the Indian observances, which aim at producing it. The Indian sage is commanded to touch water thrice a day regularly as well as on various special occasions; the Javanese and Toradja wizards may not touch it at all. The Indian lives out in the forest, and even when it rains he may not take shelter; the Javanese and the Toradja sit in a house or a hut. The one signifies his sympathy with water by receiving the rain on his person and speaking of it respectfully; the others light a lamp or a fire and do their best to drive the rain away. Yet the principle on which all three act is the same; each of them, by a sort of childish make-believe, identifies himself with the phenomenon which he desires to produce. It is the old fallacy that the effect resembles its cause: if you would make wet weather, you must be wet; if you would make dry weather, you must be dry. [Sidenote: Rain-making in south-eastern Europe by drenching with water a leaf-clad girl or boy who represents vegetation. Rain-making in Servia. Rain-making in Roumania. Rain-making in Bulgaria. Rain-making in Macedonia and Dalmatia. The King of Rain in India.] In south-eastern Europe at the present day ceremonies are observed for the purpose of making rain which not only rest on the same general train of thought as the preceding, but even in their details resemble the ceremonies practised with the same intention by the Baronga of Delagoa Bay. Among the Greeks of Thessaly and Macedonia, when a drought has lasted a long time, it is customary to send a {p273} procession of children round to all the wells and springs of the neighbourhood. At the head of the procession walks a girl adorned with flowers, whom her companions drench with water at every halting-place, while they sing an invocation, of which the following is part:— _Perperia, all fresh bedewed,_ _Freshen all the neighbourhood;_ _By the woods, on the highway,_ _As thou goest, to God now pray:_ _O my God, upon the plain,_ _Send thou us a still, small rain;_ _That the fields may fruitful be,_ _And vines in blossom we may see;_ _That the grain be full and sound,_ _And wealthy grow the folks around._​[914]