I was fortunate enough to meet with a remarkable specimen of a magical weapon of this kind (called Phur-pa by Jäschke) made of metal, and shaped like a dagger with three edges, one for each of the three classes of demons inhabiting the three quarters. The handle is composed of a Dorje (p. 322), and is surmounted by carvings of the heads of the three most powerful Dragsheds. I here give a representation of it[161]. [Illustration: ] It may be easily understood that among a people, steeped in superstition, a man armed with such a weapon as this—composed of the heads of three potent genii, a divine thunderbolt and a triple-edged dagger—would be regarded as a match for the whole demon-host. In Burma the tattooing of mystical squares, triangles and cabalistic diagrams and figures on various parts of the body, seems to be regarded as a sufficient substitute for the use of magical weapons, and is held to be highly efficacious. Obviously we may contrast the Christian armoury described by S. Paul (Ephes. vi. 11), ‘the shield of faith and the sword of the Spirit.’ We might also contrast the words of Christ, ‘Rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven’ (S. Luke x. 20). _Domestic Rites and Usages._ I now pass on to domestic rites and usages, which are as numerous and important in Buddhist countries as in India. It is said, indeed, that in Tibet and Mongolia no one is so poor as not to possess an altar in his dwelling on which he daily lays his offerings, and before which he performs devotions. In Ceylon and Burma certain ceremonies take place soon after the birth of a child. Mr. Scott, describing those in Burma, says that a fortnight after birth a fortunate day and hour is fixed by an astrologer for the naming of the infant. A feast is prepared, and all the friends and relations of the family are invited. ‘The child’s head is usually washed for the first time on this day,’ and some one suggests a name. The name actually given appears to be a matter of choice, but this is not so. The consonants of the language are divided into groups, which are assigned to the days of the week, Sunday having all the vowels to itself. ‘It is an invariable rule in all respectable families that the child’s name must begin with one of the letters belonging to the day on which it was born, but within these limits any name may be chosen.’ A common belief is that, according to the day of the week (or rather the constellation representing that day) on which a child is born, so will its character be. In this way every person’s probable characteristics may be inferred. For example, a man born on a Monday is likely to be jealous; on Tuesday, honest; on Wednesday, hot-tempered—but soon appeased—this characteristic being intensified under the influence of Rāhu[162].