Time, and the presence of foreign rulers, it is evident to all observers, have very much modified the character of much of the Hindu worship; if the licentious practices of the Saktas are still as prevalent as ever, which may well be questioned, they are, at least, carefully concealed from observation, and if they are not exploded, there are other observances of a more ferocious description, which seem to have disappeared. The worship of Bhairava, still prevails amongst the Saktas and the Jogis; but in upper India, at least, the naked mendicant, smeared with funeral ashes, armed with a trident or a sword, carrying a hollow skull in his hand, and half intoxicated with the spirits which he has quaffed from that disgusting wine-cup, prepared, in short, to perpetrate any act of violence and crime, the Kapalika of former days, is now rarely, if ever, encountered. A hundred years ago, the worshippers of the Sakti were exceedingly numerous amongst all classes of Hindus, it was computed that of those of Bengal, at least three-fourths were of this sect. The bride of Siva in one or other of her many and varied forms, was by far the most popular emblem in Bengal, and along the Ganges. The worship of the female principal, as distinct from the divinity, appears to have originated in the literal interpretation of the metaphorical language of the Vedas, in which the will or purpose to create the universe, is represented as originating from the creator, and co-existent with him as his bride, and part of himself. Thus in the Rig Veda, it is said, “That divine spirit breathed without afflation single, with her who is sustained within him; other than him nothing existed.” First desire was formed in his mind, and that became the original productive seed, and the Sama Veda, speaking of the divine cause of creation, says, “He felt not delight, being alone. He wished another, and instantly became such. He caused his ownself to fall in ’twain, and thus became husband and wife. He approached her, and thus were human beings produced.” In those passages it is not unlikely that reference is made to the primitive tradition of the origin of mankind, but there is also a figurative representation of the first indication of wish or will in the Supreme Being. Being devoid of all qualities whatever, he was alone, until he permitted the wish to be multiplied to be generated with himself. This wish being put into action, it is said, became united with its parent, and then created beings were produced. Thus this first manifestation of divine power is termed _Ichchháupaá_, personified desire, and the creator is designated as _Swechchamaya_, united with his own will; whilst in the Vedanta philosophy, and the popular sects, such as that of Kabir, and others, in which all created things are held to be illusory, the Sakti, or active will of the deity, is always designated and spoken of as Maya, or Mahamaya, original deceit or illusion. CHAPTER VI.