In some parts of Bengal and Assam, there still exists a sect of Hindoos, known by the name of Bámáchárees, or the followers of the female energy, who practise a series of Poornabishaka orgies in the name of this celestial goddess which are nothing less than abominable. The following is a rough programme of the rite. The Brahmin who is to perform the ceremony sits upon a sham image of the goddess in a private room, having beside him at the same time a quantity of flowers, red sandal paste, holy water, copper pans, plantain and other fruits, green plantain leaves, parched peas, cooked fish and flesh, and a certain quantity of spirituous liquor. When night approaches he takes the disciple who is to be initiated into the room, with nine females and nine males of different castes, with one female for himself and another for the disciple, and makes them all sit down on the floor. Taking up a small copper pan and a little of the holy water, he sprinkles it on all present and then proceeds with closed eyes to repeat a solemn incantation to the following effect: "O goddess, descend and vouchsafe thy blessings to Horomohun (the name of the devotee) who has hitherto groped in the dark, not knowing what thou art; these offerings are all at thy service"; saying this, he whispers in his ear the root of the mantra. From that time the goddess becomes his guardian deity. The Brahmin Gooroo then goes through divers other formulas, pausing for a while to serve and distribute liquor in a human skull or cocoanut shell to all the devotees, himself setting the example first. He next desires the females to lay aside their clothes, and bids his new disciple adore them as the living personifications of the goddess. Eating and drinking now go on freely, the males taking what is left by the females. Towards the close of the ceremony, the disciple, baptised in liquor, makes presents of clothes and money to the priest and all the men and women present. It is easy to conceive what sort of devotional spirit is evoked by the performance of these abominable orgies. Happily for the interests of morality in this country, the sect is nearly extinct, except in the most obscure parts of Assam and Bengal.
FOOTNOTES:
[1] The late Dr. Jackson, who was the family physician of the great Native millionaire,—Baboo Ashutosh Dey—seeing the very large number of men and women who resided in his family dwelling house, very facetiously remarked that the mansion was a small colony. A similar remark was made by Dr. Duff when he happened to see the numerous members of the Dutt family in Nimtollah, West of the Free Church Institution. If all the children and adults, male and female, of the family now, are counted, the actual number would, if I am not mistaken, come up to near 500 persons, perhaps more.
[2] Natives are always provident enough to lay in a month's supply of articles which are not of a perishable nature. In the Upper and Central Provinces, they generally provide a twelve-months' requirements at the harvest season when prices are moderate. They are thus enabled to husband their resources in the most economical manner possible.
[3] The following scene will clearly illustrate the point. At an assembly of some females on a festive occasion, among other current topics of the day, the conversation turned on the religion of the Sahib logues (Europeans). Impelled by a sense of duty and justice no less than by the convictions of conscience, I admired the disinterested exertions of the Christian Missionaries in endeavouring to spread among our benighted countrymen the benefits of a good education as well as the blessings of a good religion. Fearlessly encountering all the dangers of the deep, which, happily for the cause of human advancement, have now been greatly minimized, renouncing all the pleasures of the world, and fortifying their minds against persecution, suffering and reproach, they come, not only among us but travel through the most uncongenial climes "to preach Christ." The remarkable disinterestedness and self-denial of some of these Missionaries is a bright reality, to appreciate which is to appreciate Christianity. Before the propagation of the religion of Christ, said I, the most admired form of goodness was centred in patriotism or the love of one's own country, but Jesus brought with him a new era of philanthrophy, the main pervading principle of which is a spirit of martyrdom in the cause of mankind. Can we find traces of such catholicism in our Hindoo Shaster? The universal fatherhood of God and brotherhood of man is only practically enunciated in the religion of Christ. The females were all struck with the noble, sublime, yet humble, forgiving and disinterested virtues of the religion of the Sahib logues. But a pert young female, quite unschooled by experience and too much wedded to wordly attractions, rather thoughtlessly replied that "the act of giving education is a good thing in its own way, so far as it affords a means of earning money, but why do the Padrees (Missionaries) strive to convert our Hindoo boys, and thereby compel them to forsake their parents to whom they owe their being? What advantage do they gain by such conversions? This is not good. Brahmo religion does not demand any such sacrifice. Why do the heads of the Padrees ache for this purpose? They ought to give all their money to us, poor women, that we may buy ornaments therewith." Such is the low, grovelling idea they generally have of Christianity. It is useless to argue with them, simply because their minds are completely saturated with deep-rooted prejudice, and narrow, debased, selfish views.
[4] The following incident will doubtless contribute not a little to the amusement of the reader. One day a governess was giving instructions in needle-work to a young married girl of thirteen years of age. She, (the girl) was industriously plying the needle, when lo! an aged female cook from the house of her husband suddenly appeared before her, and simply enquired of her how she was. The shy girl, overpowered by a sense of shame, dropped down her veil almost to the ground, and not only stopped work but likewise ceased to talk to the governess. The latter struck with amazement, quietly asked her pupil if she had hurt her eyes because she held fast her right hand on that part of her face. Other ladies of the family stepped forward and explained to the governess the real cause of the awkward position the girl was placed in. It was nothing more nor less than the unexpected visit of the female cook to the family of the bride. From feelings of false delicacy in presence of her husband's cook, she hung down her face and dropped down her veil. The governess learning the true cause politely desired the female cook to retire that she might be enabled to give her lessons without any interruption.
[5] Whether descended from a Brahmin or Kayasth family, she goes by the general name of Bamun Didi (sister) so named that the members of other families might unsuspectingly eat out of her hands. She is also called Maye (woman). The entertaining of a middle aged female (generally a widow) is considered safe and irreproachable.
[6] In order to preserve the hair and keep it clean, all Hindu females in Bengal use cocoanut oil for the head; they however rub their bodies with mustard oil before bathing. Young ladies occasionally use pomatum, bear's grease, soap, etc., which, in a religious sense, is desecration.
[7] Jhall is a preparation of certain drugs to act as an antidote against cold, puerperal fever and other diseases incident to child birth. It often proves efficacious. Thap is the application of heat to the body.
[8] For observances during the period of pregnancy, see Note A in appendix.