RELIGIOUS SECTS OF THE HINDUS. 211 



the worship of the multitude. The bride of Siva, however, in one or other 

 of her many and varied forms, is by far the most popular emblem in 

 Bengal, and along the Ganges. 



The worship of the female principle, as distinct from the divinity, 

 appears to have originated in the literal interpretation of the metaphori- 

 cal language of the Vedas, in which the will or purpose to create the uni 

 verse, 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 (Swadha) her 

 who is sustained within him ; other than him nothing existed. First de- 

 sire 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. "t In these 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 ivish 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 within him- 

 self. This wish being put into action, it is said, became united with its 

 parent, and then created beings were produced. Thus this first manifes- 

 tation of divine power is termed Ichchhdrupaa, personified desire, and 

 the creator is designated as Swechchamaya,\ united with his own will, 



* Asiatic Researches, VIII. 393. 



f Asiatic Researches, VIII. 426. 



\ Tims, in the Brahma Vaivcrtla Parana, which has a whole section dedicated to the mani- 

 festations of the female principle, or a Prahriti Khanda. 



