According to a certain priest of Phanrang, "Padjao" means "Princess," and the modern priestesses perform the functions which formerly devolved on the ladies of royal blood who filled religious offices in ancient Champa. On the other hand, "Padjand" in old Javanese, means "Moonlight," and in this connection it is significant that the Cham identify with the moon one of their most highly venerated divinities, the "Celestial Padjao." However this may be, the ordination of these women in Annam is marked by some very curious ceremonies. The novice is selected by the Priestess herself when, feeling herself advancing in years, the choice of a successor becomes an urgent matter. The fortunate object of her selection receives the name of "Happiness of the Human Race." She falls on her knees before her spiritual mother and offers her two eggs, a cup of spirits and some betel, a sign of her dutiful submission. The recipient of these gifts now takes off her girdle and passes it round the head of her newly appointed assistant who is bound henceforth to appear in this form of turban at every public ceremony. Then they both swallow three grains of rice and salt, symbols of plenty. The novice next falls into a sleep or trance, during which her soul departs to the moon to be consecrated by the great "Celestial Padjao," who will reveal to her all the mysteries of life and the secrets of mortals. This trance is, of course, the counterpart of the symbolic death and resurrection which we have seen to be characteristic of the change from the earthly to the heavenly life.
During this ceremony, which is called the "Deification of the Padjao," the Faithful sacrifice a black kid and burn eagle-wood, the odour of which is supposed to be particularly agreeable to the dwellers in the Heavens.
Priestess and novice next indulge in a religious dance known as the "Tania." In their left hands they wave a scarlet scarf while holding a fan in their right. Then taking a betel leaf the priestess passes it through the flame of a candle and offers it to her who is thenceforward to share her office. It must not be imagined, however, that the novice secures her entry into the priestly caste by this ceremony. Her admission is temporary and is only confirmed when, after a novitiate of a year, the Gods indicate their consent to delegate their powers to her. A second ordination is thus necessary which must be attended by all those who were present at the first. If, however, some of the original spectators have died in the meantime the rites are satisfied if they are represented by members of their families of the same sex.
On the evening before this second ceremony all those who are to take part in it must take the bath of purification.
As the approval of the Celestial Padjao is by no means a foregone conclusion her answer is awaited by the priestess with some trepidation. With a view to securing her favourable regard the latter brings an offering in a basket on which she sets up two lighted candles. These candles are the medium through which the divine will is to be revealed. If they go out or burn with a smoky flame this is a clear indication to the novice to abandon her hopes and return to her old life. In that case a successor to her will be found in due time. But if the candles burn up brightly the year's apprenticeship has been judged sufficient to qualify her for divine approval.
A person whose assistance is indispensable to the Padjao is the "Meûdoun," an individual who does not belong to the priestly caste but who is in constant touch with the deities by virtue of his office. The period of initiation is short and is occupied by learning to perform on the drum and reciting liturgical phrases. The "Meûdoun" is appointed by his predecessor and enters upon his duties immediately. His services are requisitioned when exorcisms, incantations or divinations are on foot.
Among the Cham of Cambodia another variety of ceremonies marks the ordination of their Prophetess. In the first place, the social status enjoyed by that official is not as high as in Annam. She seems to inspire a kind of awe rather than any sentiment of veneration. Here the rites of initiation savour of Demonology.
The requirements of time and place are satisfied by a clear moonlight night and a deserted ant-heap in the depths of the forest. The prospective Prophetess appears and with one sweep with a sword severs a cock in twain from its head to its tail. Then, totally naked, she executes a frenzied dance, accompanied by weird incantations before her victim until the mystic moment when, thanks to the powers of magic and the veil of night, the severed halves join together and the resurrected fowl utters a pæan of victory!
Priestesses of all these regions have this in common, that they dress either in white or in black and red. The flesh of swine and lizards is absolutely forbidden, no mean hardship in a portion of the globe where the lizard is regarded as a great delicacy.
It is to be observed that, contrary to the practice prevailing among most semi-barbarous peoples, the Cham allow young and middle-aged women to perform religious functions. The age of twenty is, in fact, the normal time for entering the sacerdotal caste. This is all the more remarkable because it has frequently been demonstrated that among primitive races women are not admitted to the privileges of men until after the menopause.