(a) Hayagriva,[1040] the horse-necked god.  In India he appears to be connected with Vishnu rather than Siva.  The magic dagger with which Lamas believe they can stab demons is said to be a form of him.  The Mongols regard him as the protector of horses. (b) Yama, the Indian god of the dead, accompanied by a hellish retinue including living skeletons. (c) Mahakala, the form of Siva already mentioned.  It was by his inspiration that Pagspa was able to convert Khubilai Khan. (d) Lha-mo, the goddess, that is Devi, the spouse of Siva. (e) lCam-sran, a war god of somewhat uncertain origin but perhaps a Tibetan form of Kartikeya.  Other deities frequently included in this group are Yamantaka, mentioned above, Kubera or Vaisravana, the Hindu god of wealth, and a deity called the White Brahma (Thsangspa dKarpo).  This last is an ordinary human figure riding on a white horse and brandishing a sword.  He wears white clothes and a crown or turban.  He is perhaps Kalki who, as suggested above, had some connection with the Kalacakra.  The Eight Terrible Ones and their attendants are represented by grotesquely masked figures in the dances and mystery plays enacted by Lamas.  These performances are said to be still known among the vulgar as dances of the Red Tiger Devil, but in the hands of the Yellow Church have become a historical drama representing the persecution of Buddhism under King Lang-dar-ma and its ultimate triumph after he has been slain by the help of these ghostly champions.

Lamaist books mention numerous other Indian divinities, such as Brahma, the thirty-three Devas, the Kings of the four quarters, etc.  These have no particular place in the system but their appearance in art and literature is natural, since they are decorative though not essential parts of early Buddhism.  The same may be said of all the host of Nagas, Yakshas, Rakshasas, etc.  But though these multitudinous spirits have been rearranged and classified in conformity with Hindu ideas they are not an importation but rather part of the old folklore of Tibet, in many ways identical with the same stratum of thought in India.  Thus the snake demigods or Nagas[1041] occupy in both countries a large place in the popular imagination.  In the higher ranks of the Lamaist pantheon all the figures seem to be imported, but some indigenous godlings have retained a place in the lower classes.  Such are rDo-rje-legs, at first an opponent of Buddhism as preached by Padma-Sambhava but honoured as a deity after making due submission, and the Five Kings,[1042] a group of fierce spirits, under the presidency of dPe-dkar.