210 Journal of the Asiatic Society of Bengal. [N.S., XVIII, 
~~ aC“ 
says = x52) = rakshasa. We leave this question open for 
the moment. Cf. Getty (op. cit.), p. 65, on this matter, and 
also 8. C. D., Dict., under the various combinations of drag-po, 
pinind 
We have now considered the subject from all sides and 
have to sum up. Our conclusion is: 
that the Bon character of our image is well established, 
that the name given to the god, ANS’, is authentic, 
that his prototype is the Lamaistic chos skyong, dharma- 
pala, more especially Vajrapani, 
that he is allied to Rta-mgrin and also connected with the 
Garuda, 
but that the character of the two figures which support 
him needs further determination. 
one of the explanations of these figures given above 
quite tally with their expression as sculptured. Nevertheless, 
he Bon-po owner’s indications cannot be summarily rejected 
because the legend told by him might, if elaborated and cor- 
rected, after all prove to contain a satisfactory solution of the 
apparent difficulty. Whilst wishing to reserve the Black 
shown by his attributes. A wider and deeper question is raised 
by the query whether in general the “fierce” forms of the 
Lamaistic pantheon are original, that is to say, have naturally 
the origins of the skulls, blood, skeletons, intoxicating drink, 
daggers, flames and other “angry ” paraphernalia of Lamaism, 
and incidentally of much, especially is Bengal, connected with 
the wider subjects of Tantrism, Kali worship and the like. To 
me it seems that in Lamaism we find a fusion of two distinct 


