278 



THE TEMPLE, 



deity, in this case Gitrii fak-po, a fierce demoniacal form of the Guru, and 

 (3) the fairy with the lion face. For the Guru there is also placed on 

 either side of his cake a skull-cup, the one to his right containing 

 country wine, here called yl?/«nY« or "nectar" (in Tibetan — literally 

 "devils' juice"), and the contents of the other are called Rakta or 

 blood — infused tea is usually ofifered instead of blood. In the second 

 row are the cakes for the guardians and protector of Lamaism, usually 

 with Buddha's cake (No. 4) in centre. The order of the cakes for 

 these guardian demons is as follows — the attached figures relate to 

 the foregoing diagram : — 



I^'o. 5. The Lion-faced demoness. 



„ 6. The four-armed "Lord," a 

 form of Mahakala. 



,, 7. The god of wealth. 



„ 8. The "Kuler" of Tibet's guar- 

 dian (and in Sikhim the spe- 

 cial guardian of the Nga- 

 dakpa monasteries). 



„ 9. The demon Blacksmith (red 

 and black colour, rides a 

 goat and carries an any 1 and 

 a bellows, was made a pro- 

 tector of lamaism byLo-pon). 



„ 10. The Lord of the Eakshas. 



„ 11. The Locality protector. 



„ 12. The Naga dcmi-gods, white 

 and black. 



„ 13. The female fiend-nun of Di- 

 kung monastery. 



No. 14. 



16. 



16. 

 17. 



18. 



19. 



20. 



21. 



23. 



The five everlasting Sisters of 

 Mount Everest. 



The spirits of the Tank- 

 drowned ones. 



The homestead demon-owner. 



The country god Kangchhend- 

 songa (mountain). 



The black devil, red devil and 

 Kiiga of Darjeeling or spe- 

 cial locality of temple. 

 The demons who cause disease. 



The twelve aerial nymphs who 



cause disease. 

 The demon owners of the 

 "Ter" caves where the hid- 

 den revelations are deposited. 

 The black and red devils and 

 Naga of parent monastery 

 of the priests of this temple. 



In the third row are placed the " essential offerings " [Nyer-cho 

 chho-pa) already detailed on page 275, which are especially intended 

 for the superior gods. 



^^ In the fourth and outmost row are an indefinite number of tslwk 

 ( ^^''l?^') cakes whiclx are esjiecial dainties as an extra course for all. 

 These cakes contain ordinary torma cake of cooked rice or barley, 

 with the addition of some wine, and a mixture of cooked flesh and 

 all sorts of eatables available. 



Tlie stages of the worship in this feast are as follows : — 



\&t. — Invitation to the deities and demons to come to the feast 

 (Skt. avahan). This is accompanied by great clamour 

 of drums, cymbals, horns and fifes, so as to attract 

 the attention of the gods and demons. 



2nf?. — Requesting the guests to be seated (Skt. asan). 



Zrd. — Begging them to partake of the food offered. 



ith. — Praises the goodness and admirable qualities of the 

 guests. This is done while the guests are partaking of 

 the essence of the food, 



5th, — Prayers for favours immediate and to come. 



