Page:Chinese Life in the Tibetan Foothills.djvu/144

 diagrams are reckoned lucky, especially the latter, and the spirits are invoked repeatedly to give a shên kua.

At this juncture the sorcerer enters the sick chamber, taking the straw effigy and a mug containing an egg. The sick person draws a deep breath and blows into the mug, which is then covered with a white cloth and firmly tied with a string. The sick person then blows a deeply drawn breath on to the face of the straw effigy, and in this way it is believed that the sickness demon is put into the mug and his life put into the straw substitute, who suffers for him.

A paper tray on which are painted various kinds of demons and called the flowery plate is brought; the candles, incense and other signs of the proceeding are gathered and, together with the mug, are put on a sieve and carried with the effigy outside the door of the house; the sorcerers then put up charms on the bedroom door and in the kitchen. A basin of rice soaked in water, and another basin of dry rice is then put on the sieve; into the latter sticks of lighted incense and lighted candles are stuck; the whole is then carried out to a secluded place, where the effigy is burned; the mug containing the egg is buried and the incense and candles stuck into the ground; the rice is carried home by the sorcerer; the sieve and basins are taken home by the members of the family, but are thrown behind the outside courtyard door for three days before they dare take them inside the house, lest any evil influence should be clinging to them.

When the party returns from escorting out the evil influences, the sorcerer proceeds to take down his chart, burns incense and exhorts the family gods, packs up his sorcerer's paraphernalia, eats a hearty meal, counts the wages of divination and takes his departure.