s the formula as used in the times of Atisa, _c_.
1030.]

[Footnote 1055: See for this legend, which is long but not very
illuminating, Rockhill's _Land of the Lamas_, pp. 326-334.]

[Footnote 1056: _J.R.A.S._ 1906, p. 464, and Francke, _ib_. 1915, pp.
397-404. He points out the parallel between the three formulae: _Om
vagisvari mum: Om manipadme hum: Om vajrapani hum_. The hymn
to Durga in Mahabhar. Bhishmapar, 796 (like many other hymns) contains
a long string of feminine vocatives ending in _e_ or _i_.]

CHAPTER LIII

TIBET _(continued)_

SECTS

Lamaism is divided into various sects, which concern the clergy rather
than the laity. The differences in doctrine are not very important.
Each sect has special tutelary deities, scriptures and practices of
its own but they all tend to borrow from one another whatever inspires
respect or attracts worshippers. The baser sort try to maintain their
dignity by imitating the institutions of the superior sects, but the
superior cannot afford to neglect popular superstitions. So the
general level is much the same. Nevertheless, these sectarian
differences are not without practical importance for each sect has
monasteries and a hierarchy of its own and is outwardly distinguished
by peculiarities of costume, especially by the hat. Further, though
the subject has received little investigation, it is probable that
different sects possess different editions of the Kanjur or at any
rate respect different books.[1057] Since the seventeenth century the
Gelugpa has been recognized as the established church and the divinity
of the Grand Lama is not disputed, but in earlier times there were
many monastic quarrels and forced conversions. In the eighteenth
century the Red clergy intrigued with the Gurkhas in the hope of
supplanting their Yellow brethren and even now they are so powerful in
eastern Tibet that this hope may not be unreasonable, should political
troubles shake the hierarchy of Lhasa. In spite of the tendency to
borrow both what is good and what is bad, some sects are on a higher
grade intellectually and morally than others. Thus the older sects do
not insist on celibacy or abstinence from alcohol, and Tantrism and
magic form the major part of religion, whereas the Gelugpa or
established church maintains strict discipline, and tantric and
magical rites, though by no means prohibited, are at least practised
in moderation.

Setting aside the earliest period, the hist