at Kumbum.]

[Footnote 1008: Some of these are probably included in the Tanjur,
which has not been fully catalogued. See _J.A.S. Beng_. 1904, for a
list of 85 printed books bought in Lhasa, 1902, and Waddell's article
in _Asiatic Quarterly_, July, 1912, already referred to.]

[Footnote 1009: Edited and translated by Huth as _Geschichte des
Buddhismus in der Mongolei_, 1892.]

[Footnote 1010: Finno Ugrian Society of Helsingfors, 1898.]

[Footnote 1011: Same Society, 1900 and 1902, and _J.A.S.B._ 1906-7.]

CHAPTER LII

TIBET (_continued_)

DOCTRINES OF LAMAISM

Lamaism may be defined as a mixture of late Indian Buddhism (which is
itself a mixture of Buddhism and Hinduism) with various Tibetan
practices and beliefs. The principal of these are demonophobia and the
worship of human beings as incarnate deities. Demonophobia is a
compendious expression for an obsession which victimizes Chinese and
Hindus to some extent as well as Tibetans, namely, the conviction that
they are at all times surrounded by fierce and terrible beings against
whom they must protect themselves by all the methods that religion and
magic can supply. This is merely an acute form of the world-wide
belief that all nature is animated by good and bad spirits, of which
the latter being more aggressive require more attention, but it
assumes startlingly conspicuous forms in Tibet because the Church has
enlisted all the forces of art, theology and philosophy to aid in this
war against demons. The externals of Tibetan worship suffer much from
the idea that benevolent deities assume a terrible guise in order to
strike fear into the hosts of evil.[1012] The helpers and saviours of
mankind such as Avalokita and Tara are often depicted in the shape of
raging fiends, as hideous and revolting as a fanciful brush and
distorted brain can paint them. The idea inspiring these monstrous
images is not the worship of cruelty and terror, but the hope that
evil spirits may be kept away when they see how awful are the powers
which the Church can summon. Nevertheless the result is that a Lama
temple often looks like a pandemonium and meeting house for
devil-worship, an Olympus tenanted by Gorgons, Hydras and Furies. It
is only fair to say that Tibetan art sometimes represents with success
gods and saints in attitudes of repose and authority, and has produced
some striking portraits,[1013] but its most marked feature (which
it shares with literature) is a morbi