1922.] Concerning a Bon Image. 201 
those in several images of Tara in my possession. I am told 
that often the temple gods" = modern Hinduism also exhibit 
these two particular mu 
The two figures are cake save for a loincloth. They 
may wear earrings, but this cannot be said with certainty for 
it may be that the lengthening of the ears is meant as in the 
flesh itself. The hair is done up in a top knot, is otherwise 
short without tresses, and shows no ornament. This t top knot 
may, however, represent the ushnisha. Both figures seem to 
represent males, and the total absence in either of them of 
female-breast indication has its value in connection with 
what follows. Finally, both Desi stretch out one leg with a 
slight bend upwards (not flat) and cross the other leg over it, 
showing that they are copra as alive. The attitude of 
the two bearing figures i is far more one of adoration, worship 
and self-humiliation than one of aaiton or defeat. It 
seems less as if the god tramples them down than that they 
support him with their bodies out of their own free will. One 
of my consultants describes their attitude as one of venera- 
= ite eat 
ton, SIRTGAAT BS SEN 
The whole type of the — is, however, hiovegeginenats 
that of the Lamaistic chos-skyong o nda Lamaist - 
whom I asked whom he thought the j image epic’ answered 
at once Phyag-rdor, bb ee oa as and then, as a second guess, 
Hayagriva, Rta-mgrin, Staley As remarked before Vajra- 

pani is also called RING'S], gsang-bdag, the Lord of Mys- 
ticism or Secrets, the Secret Lord 
Getty, in The Gods of Northern Buddhism, P. 134, states 
under Beg-tshe, potoeging to the Dharmapala clas 
“Little is known of the ferocious warrior- ok 1, Beg- -tshe, 
who seems to be San neaen by the Northern Buddhists with 
ite whom some of the sects also call ‘ Protector of 
Horse 
ips ording to Getty, p. 50, Vajrapani has several Dharma- 
pala forms such as Vajrapani- Acarya and Acala-Vajrapani, as 
well as a Garuda form. 
As to the name ANC q, gsang-ba, I have not been able 
to trace any authentic and satisfactory quotation illustrating 
it. Yet Sarat Chandra Das, J.B.7.S., Vol. I, Pt. I, appendix, 
p- 2, mentions ‘the mystic god called Sangspo,’ whom Gshen- 
of occult powers of Bon mysticism’, and in ibid., Pt. If, ap- 
pendix IT, p. 13, he refers to a god ‘dPal mgon gsang va lag- 
