Man In India, 92 (3-4) : 543-549

Serials Publications

LIGHTNING BELIEFS AND CUSTOMS IN ANCIENT

INDIAN CULTURE AND FOLKLORE
SOME OBSERVATIONS
K. G. Sheshadri
Lightning is a widely observed Natural weather phenomenon which was glorified as a weapon of
the Gods and revered by tribal communities and civilizations all over the world. Many beliefs and
customs associated with lightning have been found in folklore all over the world. The present
study explores the beliefs and customs of Indian tribal societies of which many reflect those
found in other parts of the world suggesting a Universal origin to such practices. These are
broadly centered around ritual magic, the means to protect oneself and other beliefs portraying its
divinity. The beliefs have been traced back to Vedic times and other literature thus highlighting a
continuous tradition of mankind to adore Natures wonderful powers.

Introduction
Lightning is a natural Electrical weather phenomenon that has been observed by
man from ancient times. It aroused his curiosity due to its harmful energy and
thereby was associated with Weather Gods revered by all humanity. Lightning is
associated with a vast mythology and various civilizations and tribal societies had
several beliefs and customs pertaining to its Nature, Omens and Powers.
Several of these beliefs and customs may be broadly classified into the following
groups such as
Beliefs on the Nature of Lightning and its divinity
Beliefs of Lightning pertaining to birth
Beliefs in Ritual Magic
Lightning protection and Averting customs
Agricultural customs based on Lightning
Beliefs on Lightning as Instruments of divine justice
Most of these groups of beliefs are widely found among the tribes all over the
world. A brief overview of such customs in foreign tribal societies allows one to
appreciate similar customs practiced by several Indian tribal societies also.
Lightning Beliefs in Foreign Culture
Both in Greece and elsewhere there were several deities like Zeus, Hephaistos
associated with lightning. The Romans considered Jupiter to be deity of lightning
while the Baltic tribes considered Perun / Perkunas as God of Thunder. The
Address for communication: K. G. Sheshadri, Researcher in Ancient Indian Sciences, Plot. No. 30,
Lakshmy Nivas, Railway Colony, R. M. V. Extension, Lottegollahalli, Bangalore-560094, E-mail:
kg_sheshadri@yahoo.com

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Northern tribes of Europe generally consider Thor to be God of Thunder and

Lightning and wielding the axe1. Even in parts of Brazil and Japan, there is a belief
that stone axes found in ground are thunderbolts. Such beliefs are also found in
Assyria as seen by images of their God Nineveh.
The Oak tree in forests of Northern Europe was considered sacred and
associated with Thunder Gods. In Ireland, polished Celts turned out of ground
were kept on rafter of each cottage as safeguard against lightning2.
Among Germanic tribes and Slavs of Russia, the fire brands from Midsummer
bonfires were considered as talismans against lightning3. Many pagan tribal societies
also have beliefs regarding things struck by lightning. They believed in powers of
these things which could be used in Ritual magic. Such beliefs are widespread
among several North American and African tribes. The Cherokee Indians have
several beliefs on wood of trees struck by lightning. Yorubas of Nigeria have ordeals
in which one drinks water from a bowl in which the skull of a person killed by
lightning is dipped5. Zulu witch doctors sometimes make people eat an ox struck
by lightning6. Farmers in Dutch countries plant birch tree around houses to protect
them against lightning. African tribes also believe that lightning punishes criminals7.
Thus, a widespread belief on lightning customs exists all over the world.
Lightning in Ancient Indian Literature
Ancient Indian texts beginning with Vedas do cite several beliefs of lightning
strikes. Trees struck by lightning were used as sambhara in sacrificial rituals as
stated in Taittiriya Brahmana TB (1.1.3.12), the pastambha rauta Stra (V.2.4)
and so on. Such trees were also not used for building a house as stated in Matsya
Puram (CCLVII.5-6). Other Dharmashastraic texts like those of Baudhyana
and pastambha enumerate rites of pacification to avert inauspiciousness of
lightning striking a person, temple, house and palaces. They also forbid study of
Vedic texts during the strike8.
Lightning Deities and Beliefs in Tribal Culture
Several such customs cited in ancient Indian literature have been preserved in
various Indian tribal societies. Regarding the divinity of lightning, several Northern
Indian tribes associate it with form of Goddess Durga9 during Lord Krishnas birth
or also to Lord Indra. Some of the tribes of Kerala associate lightning with Wind
God and also to Varuna like those among Muthuvans10. Several North Eastern
tribes of India like the Nagas, Tangkhuls, Miris and so on associate lightning with
various spirits and folk deities.
Beliefs Pertaining to Birth
Some tribes of Karnataka believe that babies born with legs first out from the
womb during childbirth are prone to lightning strikes. The Gonds of Bastar, Seoni,

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545

Mandla and Chattisgarh believe that if a woman begets a child when signs of
menstruation have not appeared, it is in danger of being struck by lightning. In
order to avert this fate, an offering of white cock is made to lightning during month
of Ashadh following the birth with prayers11. They also make a necklace of
woodpieces struck by lightning and hang it around neck of woman in labour pains.
In order to ease it, she is also made to drink water in which charred wood of tree
struck by lightning is dipped12. Similar beliefs are also found among the Birhors.
Beliefs also exist that if a first born son leans against anything during a storm, he is
likely to be struck by lightning.
Beliefs as Instruments of Justice
Even from Vedic times, it was regarded inauspicious to be killed by lightning.
Several texts prescribe purificatory rites to avert such inaupiciousness such as the
aunaka krik, a medieval treatise on Hindu rites and so on13. Beliefs in Karnataka
speak of one becoming rich if he survives a lightning strike14. In other parts of
India it is a Universal belief that a man struck by lightning is a great sinner. Such
beliefs are found among Sema Nagas who regard death at hands of lightning as
accursed15. The Ao Nagas will not eat an animal killed by lightning16. Among the
Maram Nagas, it is believed that lightning punishes a person who transgresses law
of intermarriage within own matrilineal clans (Kur)17. Similar ideas are also held
among the Garos of Meghalaya. Still stranger beliefs are found among Malsom
tribes (especially the Tipras) of Tripura who believe that lightning kills a man
engaged in weaving (usually entrusted to women)18.
Beliefs Pertaining to Agriculture
There do exist several beliefs associated with lightning in the field of agriculture
of which many have not yet been fully documented. Fruit bearing trees are driven
by iron nails to prevent lightning from striking them. In Kangra, to protect gram
crops from lightning, it is generally sown along with wheat19. Among the tribes of
several North Western Frontier provinces, there are beliefs that lightning injures
flowers of gram, masur, flax and Til seed plants. To protect such crops, they are
sown with others which are less prone to lightning20. The Jaintias of Meghalaya
also propitiate the Gods of Thunder to protect crops21. Gonds of Central Provinces
believe that trees which exude milky juice such as Mahua trees (Madhuca latifolia)
are most likely to attract lightning22.
Lightning Protection Customs among Tribes
Lightning has a devastating effect on people and property. It may strike during any
time, season, or place and in order to avert its calamitous effects, several such
beliefs and customs were practiced by ancient people. One such widespread belief
all over India is to throw Wooden rice pounding pestles tipped with Iron on open

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space of courtyard in front of huts when thunderstorms occur with object of preventing
thunder from bursting and passing from clouds to earth. Such beliefs are found among
Birhors of Bihar23, tribes of Karnataka24 and Gujarat25. In addition to this practice,
no vessels of brass or bronze are left outside in the courtyard as practiced among the
Birhors, in Himachal Pradesh26 and Karnataka. In several other parts such as in Bengal,
sharp edged instruments like banti (instrument to peel vegetables)27 or iron weapons
like axe, sword or knives are dumped in courtyard as in Himachal Pradesh. It is still
a mystery as to beliefs of the power of Iron to abate thunderstorms and which has to
be researched by Modern science. In several places in Karnataka there exist beliefs
that tortoise shells and snake dwellings are prone to lightning strikes and such places
are generally avoided28. Such practices are also prevalent among Tribes of Punjab
and North Western Frontier provinces who avoid trees with snakes hole29.
In order to avert lightning strikes people generally carry several talismans. A
study of such talismans would be noteworthy. Among tribes in Sikkim, Talismans
to avert lightning are written as monograms in human menstrual blood, bound in a
piece of skirt of a widow and carried by people30. A widespread talisman used by
several tribes is a Celt or a Lightning stone. Beliefs exist that such houses with
Celts will be protected from lightning. Birhors call such celts as the thu-diri or
thunderstone. The Malayalis dwelling on slopes and summits of Shevaroy hills in
Salem also revered such Neolithic Celts as thunderbolts of heavens31. The Sema
Nagas term such celts as Poghupu moghii (toad axes)32. The Angami Nagas also
associate Celts with a lightning flash33. However, contrary to this belief, the Ao
Nagas say that keeping Celts in a house causes lightning to strike it34.
The Oraons of Chota Nagpur wear rings and bracelets made of iron exposed
to a solar eclipse to avert lightning strikes35. The Vaddar tribesmen of Odde castes
of Madras wear an iron bangle on left wrist to keep off lightning36. People in Konkan
carry the leaves of Apta tree (Bauhinia racemosa) in rainy season as talismans due
to a belief that lightning spirit is afraid of it37.
Birhors believe that bugs cease to infest a hut when it is smoked with smoke
of fire kindled with wood of a tree struck by lightning. Several shrines in Nepal
and Orissa have obscene Erotic sculptures as protectors of lightning due to a belief
that Indra does not harm a couple in supreme sexual enjoyments. There also exist
beliefs that coconut trees or thorny cactus plants in front of houses afford protection
against lightning strikes38.
Lightning Beliefs in Ritual Magic
Several tribes have noted the destroying power of lightning strikes and have
incorporated many beliefs in ritual magic and rites of sorcery. The Munda tribes
kill enemies by a bow made from a cotton seed sown on ground manured with
ashes of a tree struck by lightning. They shoot an arrow onto an effigy of the
enemy38. The Agarias on the other hand, in order to ruin an enemys iron make an

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effigy of enemy out of ones excreta by stripping naked under a tree struck by
lightning. The person then circumambulates three times around it, places a branch
of a tree at feet of image with a prayer, sacrifices a black chicken and then places
the branch in enemys iron smithy to destroy it40.
Sema Nagas have a strange belief to prevent a newly purchased cat from running
away into jungle. It is held over ashes and made to take oath by a prayer stating
that if it crosses the owners threshold it will be struck by lightning41.
Traces of Beliefs to Vedic and Post-vedic Literature
Several of the beliefs discussed above may be traced to ancient Indian culture.
From Vedic times the efficacy of a tree struck by lightning was known as discussed
earlier. The Atharvaveda Sahit (7.11) contains a spell against lightning dangerous
to crops. It also has other charms to protect a house from lightning (7.42) and
hymns addressing its glorious powers42. The Kaushika Sutra (29.18-19) says fever
in a patient is cured by giving gruel made of roasted grain to drink poured from a
copper vessel over his head into fire derived from a forest fire originated by
lightning43. Post-Vedic texts like the Bhadrabhu Sahit (V.17) of Jain Bhiku
Bhadrabhu also note that if white colored Lightning falls (strikes) the top of a
tree or passes in between two houses, then there will be abundant rain accompanied
by winds43. Ritual magic practices can be traced to several Tantric texts.
Conclusions
Lightning was a divine energy whose powers were understood by ancient sages
and revered by several tribes. Several such customs carried out traditionally have
a scientific background that needs to be investigated to appreciate such beliefs as
they have been found in folklore and culture of tribal societies all over the world.
Beliefs such as those of trees struck by lightning and death by lightning are so
universal that do portray some origins to such customs from very ancient times for
revering Natures tremendous forces.
Notes & References
1.

Munro Chadwick, H. (1900). The Oak and ThunderGod, Journal of the Anthropological
Institute of Great Britain and Ireland, Vol. 30, (New series Vol. 3), p. 22-44.

2.

Walter W. Skeat (1912). Snakestones and stone Thunderbolts as subjects for systematic
investigation Folklore Quarterly Review, Vol. 23, March, p. 45-80.

3.

Frazer, J. G., (1911). The Golden Bough, Part 7, Vol. 1, Macmillan and Co. Ltd., London,
p. 166.

4.

Frazer, J. G. (1911). Ibid., Part 2 Taboo and Perils of the Soul, p. 287.

5.

Walter W. Skeat (1912), Ibid., p. 45-80.

6.

Halliday, W. R. (1910). The force of initiative in magical conflict, Folklore, LXVI, Vol.
21, p. 147-167.

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7.

From Internet website http:// www.sudanvisiondaily.com

8.

Sheshadri, K. G. (2010). Lightning protection and rituals in ancient Indian texts, Journal
of the Oriental Institute, Baroda, Vol. 59, Nos. 3-4, March June, p. 27-36.

9.

Dr. Gautam Sharma Vyathit (1984). Folklore of Himachal Pradesh, Translated by Mrinal
Pande, National Book Trust, Delhi, p. 40-52.

10. Krishna Iyer, L. A. (1937). Travancore Tribes and castes, Vol. 2, Trivandrum Govt. Press.
11. William Crooke, Religion and Folklore of Northern India, Rupa and Co., Delhi, p. 54.
12. Russell, R. V., Rai Bahadur Hiralal, (1916, edition of 1975), Tribes and castes of Central
provinces of India, Cosmo Publications, Delhi, Vols. I (p.114) and Vol. III (p. 84).
13. Sheshadri, K. G. (2010), Ibid., p. 33.
14. Ramegowda and Vasantkumar, M. C. (1972), Folk beliefs in Kannada, Prabuddha
Prakashana, Mysore, p. 27.
15. Hutton, J. H. (1921). Sema Nagas, Macmillan and Co. Ltd., London, p. 262.
16. Mills, J. P. (1926). The Ao Nagas,, Macmillan and Co. Ltd., London, p. 305.
17. From Internet website http://shaining.blogspot.com/.../maram-tribe.html.
18. From Internet website http://www.tripura.org.in
19. Rose, H. A. (eds. 1990). Glossary of Tribes and Castes of Punjab and North Western
Frontier Provinces, Vol. 1, Section 4., Hindus of Punjab, Asian Educational Services
Publications, Delhi, 1990., p. 115-192.
20. Henry Miers Elliot (1869). With a revision by John Beames, History, Folklorre and
Distribution of races of North Western provinces of India, Vol. 1, Part 2, Gyan Publications,
Delhi., p. 224.
21. DebRoy, H. L. (1981). A Tribe in transition- Jaintias of Meghalaya, Cosmo Publications,
New Delhi, p. 113.
22. Maitland, V. K. (1944). Mahua trees and lightning, Indian Forester, Vol. LXX, November,
p. 391.
23. Primitive Magic, Man in India, Vol. 1, Part 2, June 1921, p. 159.
24. Dr. ChidanandaMurthy, M. (2002). Jana Janapada Jaanapada, Published by Smt.
Bhanumathi S. Shah, Sapna Book House, Bangalore.
25. Enthoven, R. E. (1917). Folklore of Gujarat, Indian Antiquary Supplement, Vol. XLVI,
Chapter 11, p. 154-160.
26. Dr. Gautam Sharma Vyathit. (1984), Ibid., p. 40-52.
27. Biren Bonerjea (1929). Sharp edged instruments in Bengal, Man, Vol. 29, No. 12,
December, p. 207-208.
28. Dr. Hampa Nagarajayya (1985). Akasha Jaanpada, Kannada Sahitya Parishat, Bangalore,
p. 37-38.
29. Rose, H. A. (eds. 1990). Ibid., Vol. 1, Section 4, p. 115-192.
30. Gazetteer of Sikkim (1973). Introduction by H. H. Risley, Oriental Publishers, Delhi.
31. Thurston, E. (1909). Castes and Tribes of South India, Vol. 4, Asian Educational Services
Publications, Delhi, p. 406-436.
32. Hutton, J. H. (1921). Sema Nagas, Macmillan and Co. Ltd., London.

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33. Hutton, J. H. (1921). Angami Nagas, Macmillan and Co. Ltd., London.
34. Mitra S. C., Kolarian beliefs about Neolithic Celts, Journal of Anthropological Society of
Bombay, Vol. XIV, No. 6, p. 783-790.
35. Roy, S. C. (1928). Oraons Religion and Customs, Firma KLM Pvt. Ltd, Kolkata.
36. Russell, R. V., Rai Bahadur Hiralal, (1916, edition of 1975), Ibid., p. 219 of Vol. II
37. Enthoven, R. E., Folklore of Bombay, Asian Educational Services Publications, Delhi, p.
74-116.
38. Roy, S. C. (1930). Some common superstitions of rural people, Journal of Anthropological
Society of Bombay, Vol. XIV, No. 6, 1930, p. 732-742.
39. Ethnographic Notes and Queries, Man in India, Vol. 1, No. 1, March 1921, p. 67-74.
40. Verrier Elwin (1942). Humphrey Milford, Agarias, Oxford University Press, London.
41. Hutton, J. H. (1921). Sema Nagas, Macmillan and Co. Ltd., London.
42. Joshi, K. L. (2004). Atharvaveda Sahit (AV) with Sanskrit text, English translation
according to W. D. Whitney and Syacrya Bhy, Parimal Publications, New Delhi,
Vols. I-III.
43. Modak., B. R. (ed. 1993). The Ancillary literature of Atharvaveda, Rashtriya Veda Vidya
Pratishtan, Delhi, p. 326.
44. Nemichandra Shastry (ed. 2001). Bhadrabhu Sahit, Bharatiya Jnanapith, New Delhi,
p. 63-68.