And here with reference to the supposed contest continually going on between good and evil, and the participation of human beings in this terrible struggle, we may note that the mystical thunderbolt called Dorje ([p. 322]) is not the only implement of spiritual warfare employed by the Lāmas against the demons[160]. Another important weapon is the Phurbu or ‘nail,’ described as triangular and wedge-shaped, with the thin end very sharp-pointed, and with the head of Tamdin (a particular Dragshed = Haya-grīva, noted for his power) emerging from the broad end and surmounted by a half-thunderbolt for a handle.
According to Schlagintweit, this weapon is often made of cardboard, on which mystical sentences (Dhāraṇīs) in Sanskṛit are inscribed, some against the demons of the South, some against those of the East, and some against those of the South-east. In case of illness a Lāma goes round the house turning the point of the Phurbu in all directions and uttering magical spells.
Most of the Dhāaraṇīs end with the syllables Hūm phatṭ, the potency of which in scaring evil demons is irresistible. Many charms begin with Ah Tamdin.
Those Phurbus are considered most efficacious which are inscribed with mystical syllables and words composed by either the Dalai Lāma or Panchen Lāma. These are sold for large sums. It is said (Schlagintweit, 260) that such Phurbus form an important article of trade for the Mongolian pilgrims returning from Tibet.
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].
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).