(M84) In the island of Nias people fear that the spirits of murdered infants may come and cause women with child to miscarry. To divert the unwelcome attention of these sprites from a pregnant woman an elaborate mechanism has been contrived. A potent idol called Fangola is set up beside her bed to guard her slumbers during the hours of darkness from the evil things that might harm her; another idol, connected with the first by a chain of palm-leaves, is erected in the large room of the house; and lastly a small banana-tree is planted in front of the second idol. The notion is that the sprites, scared away by the watchful Fangola from the sleeping woman, will scramble along the chain of palm-leaves to the other idol, and then, beholding the banana-tree, will mistake it for the woman they were looking for, and so pounce upon it instead of her.(286) In Bhutan, when the Lamas make noisy music to drive away the demon who is causing disease, little models of animals are fashioned of flour and butter and the evil spirit is implored to enter these models, which are then burnt.(287) So in Tibet, when a man is very ill and all other remedies have failed, his friends will sometimes, as a last resort, offer an image of him with some of his clothes to the Lord of Death, beseeching that august personage to accept the image and spare the man.(288) A Burmese mode of curing a sick man is to bury a small effigy of him in a tiny coffin, after which he ought certainly to recover.(289) In Siam, when a person is dangerously ill, the magician models a small image of him in clay and carrying it away to a solitary place recites charms over it which compel the malady to pass from the sick man into the image. The sorcerer then buries the image, and the sufferer is made whole.(290) So, too, in Cambodia the doctor fashions a rude effigy of his patient in clay and deposits it in some lonely spot, where the ghost or demon takes it instead of the man.(291) The same ideas and the same practices prevail much further to the north among the tribes on the lower course of the River Amoor. When a Goldi or a Gilyak shaman has cast out the devil that caused disease, an abode has to be provided for the homeless devil, and this is done by making a wooden idol in human form of which the ejected demon takes possession.(292)