These remarkable stone-structures, peculiar to Lāmism, are erected by the side of high-roads, and in frequented thoroughfares, with the simple object of aiding in the accumulation of prayer-merit. Some are only a few feet long, six feet high, and from six to twelve feet broad; others have been met with nearly 1000 yards long, with pyramidal Stūpas[179] or Ćaityas (in Tibetan Ćhortens) at each end. Inserted in these walls are slabs on which the six-syllabled, and other prayer-formulas, and sometimes images of saints, are carved and dedicated as votive offerings. Passing travellers acquire merit by keeping them on their left side[180], so that they may follow the letters of the inscription without necessarily repeating the words[181]. In the same connexion we may advert to _Praying-flags_ and _Praying-staffs_. And I may mention that, while staying at Dārjīling, I visited a village to which a monastery is attached, and, on approaching the spot, was surprised to see the whole neighbourhood studded with poles from which long flags were flying. On the tops of the poles were curious ornaments like caps, made of coloured cloth with flounces. I naturally supposed that I had arrived on a gala day, and that at least a great Lāma or other high functionary was expected, perhaps to lay the first stone of some new building connected with the monastery. On inquiry, however, I ascertained that there was nothing unusual about the appearance of the village, which was merely praying, according to custom, by means of its flag-staffs. Every time the wind, which happened to be blowing fresh, extended the long flags, a vast number of prayers were credited to the inhabitants who were themselves all absent, and probably hard at work either in the fields or at Dārjīling. I managed to obtain facsimiles of some of the flags. On them are inscribed various versions of the inevitable Maṇi-padme formulary, together with figures of the ‘flying-horse’ (Lungta, strictly rLuṅ-rta, ‘wind-horse’)[182] and other symbols, such as those of the Norbu gem[183] and of the Phurbu—which are held to be peculiarly efficacious in warding off evil spirits or neutralizing the diseases inflicted by them. Indeed in most cases these flags are regarded by the peasantry as talismans or charms to protect the village from the malice of mischievous ghosts and demons, believed to haunt the atmosphere and swarm everywhere around. Here are some of the mystic formularies inscribed on my flags. They resemble Ṡaiva Mantras and Dhāraṇīs—that is, mystical words or sentences used as spells:— Om maṇi padme Hūm Hring, Om Vajra-pāṇi Hūm, Om ā Hūm, Om Vāg-īṡvarī Mūm, Sarva-siddhi-phala Hūm, Om muni muni mahā-muni, Ṡākya-muni svāhā, Om vajra-sattva Hūm, Hulu hulu, Rulu rulu, Hūm Phaṭ, etc. (Compare my ‘Brāhmanism,’ etc. p. 197).