north. The canopies are to be fixed in the ends of a perfect square set in the four directions, around which are the twelve-year cycle, the nine cakes (bs'ös) representing the nine Mewas, eight lamps representing the eight parkha, eight planets, twenty-eight constellations of stars, five Tormas, five glüd (small balls of wheaten flour offered to demons as ransom), five arrows with silk streamers (mda-dar) of the five different colours, and many more mdā rgyan-bu and 'p'an. The above must be arranged by a practical man, and then the ceremony begins with the fingers in the proper attitude of the twelve cycle of years, and recitation of the following in a raised and melodious voice :—

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Kye! Kye! In the eastern horizon from where the sun rises, is a region of tigers, hares, an l trees. The enemy of the trees is the Iron, which is to be found in the western horizon, and where the enemy, the life-cutting bdüd-devil, is also to be found. In that place are the demons who injure the life, body, power, and the 'Lung-horse.' The devil who commands them also lives in the occidental region: he is a white man with the heads of a bird and a monkey, and holds a white hawk on the right and a black emon-rod on the left. Oh! Bird and monkey-headed demon! Accept this ransom and call back all the injuring demons.

"Kye! Kye! In the southern horizon is a region of horses, snakes, and fire. The enemy of the fire is the water, etc., etc. O Rat and pig-headed demon! Accept this ransom and call back all the injuring demons."

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Kye! Kye! In the boundary of the south-eastern horizon is a yellow dragon-headed demon. O! Dragon-headed devil! Accept this ransom and call back all the injuring devils.

"Kye! Kye! In the boundary of the south-western horizon is a yellow sheep-headed woman. O! Sheep-headed she-devil! Accept this ransom and call back all the injuring demons.

"Kye! Kye! In the boundary of the north-western horizon there is a yellow dog-headed demon. O! Dog-headed devil! Accept this ransom and call back all the injuring demons.

"Kye! Kye! In the boundary of the north-eastern horizon there is a yellow bull-headed demoness. O! Bull-headed she-devil! Accept this ransom and call back all the injuring demons!

"O! Upset all the injuring evil spirits, the ill-natured devils, the demons who injure the life, body, power, and the Lung-horse, the wandering demons, the ill-luck of bad Lung-horses,' the fearful goblins, the bad omens, the doors of the sky, and the earth, and the injuries of all malignant devils.

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May we be freed from all kinds of injuries and be 'favoured with the real gift, which we earnestly seek!'"

***

11.

DOUGH SACRIFICIAL EFFIGIES OF THE TIBETAN BÖN RELIGION.
(Reduced .)

XVI.

WORSHIP AND RITUAL.

ORSHIP and priestcraft had no place in primitive Buddhism. Pious regard for admirable persons, such as Buddha and the elders, and for ancient cities and sacred sites, was limited to mere veneration, and usually took the form of respectful circumambulation (usually three times), with the right hand towards the admired object, as in western ceremonial, and this veneration was extended to the other two members of the Buddhist trinity, namely, Buddha's Word or Dharma, and the Assembly of the Faithful.

After Buddha's death such ceremonial, to satisfy the religious sense, seems soon to have crystallized into concrete worship and sacrifice as an act of affection and gratitude towards the Three

1 For instance, as in the Scotch highlands, "to make the deazil," or walk thrice in the direction of the sun's course around those whom they wish well (GORDON-CUMING, From the Hebrides to the Himalayas, ii., 164). We also follow the same rule in passing decanters round our dinner-tables; and it is the direction in which cattle tread out the corn.-Cf. Pradakshina, p. 287

Holy Ones; and it was soon extended so as to include the worship of three other classes of objects, namely (1), Bodily relics (Saririka); (2), Images of Buddha's person, etc. (Uddesika); and (3), Vestments, utensils, etc. (Paribhogika). And in justification of such worship the southern Buddhists quote the sanction of Buddha himself, though of course without any proof for it.

And we have seen how, in the objective phase of Buddhism, and especially in its Tantrik development, ritual is elevated to the front rank in importance, and binds

the votaries in the bonds of sacerdotalism and idolatry. Even in southern Buddhism there is a good deal of priestcraft. The monks draw out horoscopes, fix auspicious days for weddings, etc., and are sent for in cases of sickness to recite the scriptures, and the pirit as a charm against snakes, and evil spirits, and devil dances.'

But in Lamaism the ritualistic cults are seen in their most developed form, and many of these certainly bear a close resemblance outwardly to those found within the church of Rome, in the pompous services with celibate and tonsured monks and nuns, candles, bells, censers, rosaries, mitres, copes, pastoral crooks, worship of relics, confession, intercession of "the Mother of God," litanies and chants, holy water, triad divinity, organized hierarchy, etc."

A LAMA PRIEST.3

It is still uncertain, however, how much of the Lamaist symbolism may have been borrowed from Roman Catholicism, or

1 HARDY'S East. Mon., 216.

2 "After the conclusion of the perahera (in the month of Ehala [July] in the god's temples), the officers, etc., engaged in it, including the elephants, have ceremonies for the conciliation of lesser divinities and evil spirits performed, called Balibat-nétima, Garayakun-nétima, and Waliyakun-néțima. The Balibat-nétima is a devil dance performed for five days after the perahera by a class of persons, named Balibat Gammehela, superior to the Yakdesso or devil-dancers."-Report of Service Tenure Commissioners, Ceylon, 1872, p. 60-82.

After Giorgi.

4 Cf. Huc, ii., 50.

vice versa. Large Christian communities certainly existed in western China, near the borders of Tibet, as early as the seventh century A.D.'

Thus has it happened, in a system which acknowledged no Creator, that the monks are in the anomalous position of priests to a host of exacting deities and demons, and hold the keys of hell and heaven, for they have invented the common saying, "without

1 At Si-ngan-fu, near the eastern border of Tibet, is an edict stone, erected by the Chinese emperor Tetsung, 780-783 A.D., which contains an account of the arrival of the missionary Olopan (probably a Chinese form of Rabban-monk) from Tat'sin (Roman empire), in the year equivalent to A.D. 635, bringing sacred books and images; of the translation of the said books; of the imperial approval of the doctrine, and permission to teach it publicly. There follows a decree of the emperor Taitsung, a very famous prince, issued in 638 in favour of the new doctrine, and ordering a church to be built in the square of Peace and Justice at the capital. The emperor's portrait was to be placed in the church (in the royal garden of Inifan). Kaotsung (650-683, the devout patron also of the Buddhist traveller Hiuen Tsiang) continued to favour it. See YULE in Marco Polo, ii., 23, where a photograph of the inscription is given. The edict also states (KIRCHER'S China Illustrata) that in the years 699 and 713, the Bonzes, or Buddhist idolatrous priests, raised a tumult against the Christians, which was quelled by order of the emperor Yven-Sun-ci-tao.

The Muhammadan traveller, Abu Zeid al Hassan, writing in the ninth century (RENAUDOT's transl., Lond., 1733, p. 42), states that "thousands of Christians" were massacred in S. W. China.

In the twelfth century Jenghiz Khan and his successors were well inclined to Christianity; his principal wife was the daughter of king Ung Khan, who was a Christian.

In the thirteenth century Marco Polo found in the north of Yunnan a few Nestorian Christians.-YULE, M.P., ii., 52.

"In 1246,” writes Huc (Chinese Empire, i., p. 141), “ Plan-Carpin was sent to the great Khan of the Tartars by pope Innocent the Fourth. At Khara Khoroum, the capital of the Mongols, he saw, not far from the palace of the sovereign, an edifice on which was a little cross; then,' says he, 'I was at the height of joy, and supposing that there must be some Christians there, I entered, and found an altar magnificently adorned; there were representations of the Saviour, the Holy Virgin, and John the Baptist, and a large silver cross, with pearls and other ornaments in the centre: and a lamp with eight jets of light burned before the altar. In the sanctuary was seated an Armenian monk of swarthy complexion, very thin, wearing nothing but a coarse tunic reaching only down to the middle of his leg, and a black mantle fastened with iron clasps.'"

And in 1336 letters reached pope Benedict XII. from several Christian Alans holding high office at the court of Cambaluc, in which they conveyed their urgent request for the nomination of an archbishop in succession to the deceased John of Monte Corvino. John Marignalli says of these Alans that in his day there were 30,000 of them at the great Khan's service, and all at least nominally Christians.-YULE, M.P., ii., 164.

And in the fourteenth century, still before Tsong Khopa's era, not only were inissionaries of the Roman Church established in the chief cities of China, but a regular trade was carried on overland between Italy and China by way of Tana, Astracan, Otrar, and Kamul.-YULE'S Marco Polo, i., 135; Conf, also The Nestorians and their Rituals, by Dr. BADGER.