For example, at Tassiding in Sikkim, Sir Richard Temple (Journal, ii. 204) found that the two principal temples were chapel-like structures with ‘overshadowing umbrella-shaped roofs, thatched with split bamboos.’ The walls were of rough stone, the upper half being painted red. The interiors, which were dimly lighted, had two stories, the walls being covered with coloured frescoes illustrating the punishments in the various hells, ‘some of which would be suitable for illustrations of Dante’s Inferno.’ The ends opposite to the entrance were filled with images. In other parts of the chapels were praying-machines, and on shelves the remnants of a library of sacred Buddhist manuscripts. Sir Richard attended a religious service in one of these chapels, which consisted of a series of chants and invocations to a female demon called Tanma, represented by a hideous lay figure dressed in robes. According to tradition, it was the malevolent action of the twelve Tanmas in bringing pestilences on the Tibetans, that led them to send for Padma-sambhava, who introduced the debased Buddhism subsequently prevalent in Tibet (Note by Capt. R. C. Temple). According to Dr. Schlagintweit (p. 189) and Koeppen the generality of temples in Mongolia and Tibet consist of one large square or rectangular room, with an entrance-hall or vestibule, which in Mongolia looks to the south and in Tibet to the east. ‘The inside surface is whitewashed or covered with a kind of plaster,’ and decorated with paintings representing episodes taken from the life of the Buddhas, or with pictures of gods and goddesses of terrible aspect. Generally images of the four great kings are placed here as guardians of the sanctuary (p. 206 of this volume). Sometimes there are side chambers, which may be compared to transepts, and give the building the form of a cross. These chambers often have shelves for the sacred books, wrapped in silk. In the corners are tables for images of the deities, religious dresses, musical instruments, etc. Other articles required for the daily service are hung up on wooden pegs along the walls. Benches for the Lāmas are placed in the hall of the temple. The altar at the further extremity rises in steps made of wood, beautifully carved and richly ornamented. Upon these are arranged images of the Buddhas and Bodhi-sattvas, and especially the chief idol representing Gautama Buddha in some of his forms and attitudes. Here also are vessels for offerings, bells, Dorjes (p. 323), and other utensils used in religious worship. Among the latter may be seen the mirror (Melong, see p. 463) used in the ceremony described at p. 335. There is also a vase with peacock’s feathers, and a sacred book is never wanting.