Down to the present time, there are those in the far East, and in the far West, who seek inspiration by blood-drinking. All along the North Pacific coast, the shamanism of the native tribes shows itself in a craving for blood as a means and as an accompaniment of preternatural frenzy. The chief sorcerer, or medicine-man, has his seasons of demoniacal possession, when he can communicate with the powers of the air. At such times he is accustomed to spring upon the members of his tribe, and bite out from their necks or bodies the bleeding flesh, as a help to inspiration and debauch. None would venture to resist these blood-thirsty assaults; but the scars which result are always borne with pride.[289] Another phase of this universal idea is reported by a recent traveler in the Himalayan districts of India; where, as he thinks, the forms of religion ante-date in their origin those of Hindooism, or of Brahmanism, and “have descended from very early ages.” When a favor is sought from a local divinity, “it is the _chela_ [or primitive seer] who gasps out the commands of the _deoty_ [the ‘deity’], as he [the chela] shivers under the divine afflatus, and [under] the vigorous application of the _soongul_, or iron scourge.” But before the chela can have “the divine afflatus” he must drink-in living blood. Thus, this traveler witnessed an appeal to the snake-god, Kailung Nag, for fine weather for the sowing of the crops. The sacrificial sheep was procured by the people; the ceremonies of wild worship, including music, dancing, incense-burning, and bodily flagellations, proceeded. “At length, all being ready, the head of the victim was struck off with an axe. The body was then lifted up by several men, and the chela, seizing upon it like a tiger, drank the blood as it spurted from the neck. When all the blood had been sucked from the carcass, it was thrown down upon the ground, amid yells and shouts of ‘_Kailung Maharaj ki jai!_’ [‘Victory to the great king Kailung’]. The dancing was then renewed, and became more violent, until after many contortions, the chela [now blood-filled] gasped out that the deota accepted the sacrifice, and that the season would be favorable. This was received with renewed shouts, and the chela sank down upon the ground in a state of exhaustion.”[290]