Here the diabolical business closes.
The religious practices of the Shaktas being such as are believed to lead to the possession of supernatural powers, many persons of this sect, taking advantage of the religious blunders of the great mass of the people, practice the most barefaced impositions. The credulity of the Hindus becomes to many an inexhaustible source of wealth, especially to those who are at the head of any religious establishment, where any form of the Shakti is the presiding divinity. These priests who day and night attend on the goddess, and perform various mystical rites, gradually acquire the credit of having close intimacy and secret communication with her; and then gifts, presents, and votive offerings are incessantly poured on the altar. Under pretence of healing diseases of children, and curing barrenness, mothers and young women are induced to join in the worship of Kali, when the worthy votaries of the black goddess, the priests, thank her for having fulfilled the object of their wishes. Offerings are presented, not only for receiving blessings, but also for personal safety. Life and death are said to be in the hands of these Shiddhas. They, if provoked, can sooner or later, kill the offender by the power of their mantras. This deadly ceremony is called Máranuchchátan. There is in one district, a temple dedicated to Shiddheswari, a form of Kali, the late attending priest of which was a man universally believed to be of no common rate. The belief yet prevails in the neighbourhood, that once in the height of indignation he caused the death of a rich native for having indirectly called him a drunkard. The story runs thus:—At a feast given to the Brahmans by this native gentleman, the priest of Shiddheswari was invited to his house,—the latter, on account of the manifold duties of the temple, was late in his attendance, on which the host, being displeased with his conduct, said to him as he entered the door, “Well, Bhattacharjya, now I believe the dimness of your eyes has vanished,” alluding to his known habit of drinking. At this raillery, the rage of the favourite of Kali knew no bounds. He instantly returned to the temple and closed its doors, strictly enjoining his servants not to disturb his meditation before flames from the funeral pile of the wretched host ascended to the skies. And, wonderful to relate, an hour had scarcely elapsed, before the sons of the host came to the priest with clothes around their necks, fell suppliant on their knees, and with folded hands implored his mercy, saying, “O! Sir, save us and our family.” The priest smiling, asked them what was the matter, to which they replied, weeping, “Our father is no more. No sooner had your holy feet left our doors, than on a sudden blood came out rushing from his mouth, he fell on the ground and expired. Save us, we entreat thee, and the rest of his family, for we have not offended against thy holy divinity.” On this, the wrath of the priest was pacified, and he spoke to them in an affectionate tone; “No fear, my children, you are safe, go home and perform your father’s funeral obsequies.”
Another marvellous anecdote is told of him, as well as of many others of similar character. When on one occasion he was bringing liquor concealed in a water-pot, a person whose object was to expose him, stopped him on the way and wanted to see what was in the pot. To this he calmly replied, nothing but milk. Saying this, he poured out the contents, and the liquor was found converted into milk. Such persons, by taking advantage of the fears of the superstitious Hindus, extort money and other presents from them.
Much of the splendour of the Hindu idolatry consists in the celebration of the Shakta rites. The great festivals, which are annually celebrated in Bengal, such as the Durga Puja, the Jagaddhari and Kali Pujas, the Charak, the Basanti, Rutanti and Falahari Pujas, are all Shaktya observances, and for the most part performed by the worshippers of the Shakti. These festivals themselves, and the exhibitions that accompany them, exert a pernicious influence over the morals of the people. The spirit in which these religious days are kept, the splendid and fascinating ceremonies connected with them, and the merry exhibitions, including savage music and indecent dancing, that form a part of the worship, cannot but captivate and corrupt the heart and overpower the judgment of youth.
The Shakta processions are utterly abominable. One of them takes place after the blood-offerings at public festivals. Of a similar character are those which go before and follow the images, when carried to be thrown into the river or into a pond. On these occasions the Shaktas utter terms most grossly obscene, loudly and repeatedly, and make gestures the most indecent that can be imagined; and all this before their goddess and the public.
The habit of drinking wine, which prevails so widely among the Shaktas, produces baneful effects on the minds of the Hindus. Leaving the Kaulas as out of the question, since they themselves train up their children in the habit of drinking, the Shaktas in general are more forward in trying the qualities of the prohibited article than any other sect of the orthodox Hindus, and their example stimulates others to do the same. This is one of the reasons why the drinking of spirituous liquors, which was almost unknown among the Hindus of yore, has gradually become so prevalent among them, as at this day. The tenets of the Shaktas open the way for the gratification of all the sensual appetites, they hold out encouragement to drunkards, thieves and dacoits; they present the means of satisfying every lustful desire; they blunt the feelings by authorising the most cruel practices, and lead men to commit abominations which place them on a level with the beasts. The Shaktya worship is impure in itself, obscene in its practices, and highly injurious to the life and character of men.[14]
CHAPTER VII.
Considerations respecting the origin of Phallic worship—Comparisons between Indian and Egyptian practices and doctrines.
For the bulk of the evidence respecting Phallic or Nature Worship, and for illustrations of its original character and ultimate developments, it is evident that India is the land to which we must chiefly look for information: for this reason the majority of the preceding pages deal with that part of the world. Historically perhaps there is considerable difficulty in deciding as to where this worship originated; its antiquity is so great, and its diffusion throughout various countries so general and extensive, that it appears impossible to say whether Greece, Rome, India, or Egypt was its earliest home or birthplace.