DEMONOLATET, 353 



The magic of lamaist Astrology is detailed in the following chapter 

 on Demonolatry, as it is always associated with the prescription of 

 demon worship. 



VI.-DEMONOLATEY. . 



Like most mountaineers, the Sikhimites and Tibetans are thorough- 

 going demon-worshii^pers. In every nook, path, big tree, rock, 

 spring, waterfall, and lake there lurks a devil ; hence there are 

 few persons who will venture out alone after dark. The sky, 

 the ground, the house, the field, the country, have each their 

 special demons, and sickness is always due to malign demoniacal 

 influence. 



The body also of each individual is beset by a burden of spirits 

 named the <' ^go-wa-lha," or *Hhe personal chief 



ersona emons. gods," who are in a sense the guardians of his body. 

 These are not only worshipped by the laity, but the lamas regularly 

 invoke them in their oblations in the "Ser-khyem" and "Nd-sal" 

 worship. These personal gods, some of which are of an ancestral 

 nature, are five in number, viz. — 



1. The 3Iale Ancestral god (Pho-lha). This god sits under the 



armpits. Worship of him procures long life and preserva- 

 tion from harm. 



2. The Mother-god (rao-lha) or maternal uncle god (zhang- 



Iha). It is said to obtain the latter synonym on account 

 of the custom by which a child, shortly after birth, is 

 taken to the mother's house, which usually is " the 

 uncle's house." I doubt, however, this being the true 

 maternal interpretation.^ The worship of this god secures 

 strength. 



3. The Life god (Srog-lha), which resides over the heart 



Instead of this god is frequently enumerated the Nor-lha. 

 who sits in the left armjjit and whose worshijD brings 

 wealth. 



Zhang- Iha is usually interpreted "maternal ancle god," but it may also mean 

 "uteriue god." 



