When in doubt, the professor, in some cases at any rate, acquires by examination assurance of the presence of an individual to accuse. Having put the string on a sick cow and the cow being cured apparently, “she (the _eolas_ woman) came to the lassie that had been herding the cow and said to her: ‘You saw a man among the cows to-day, and you heard him saying that that cow was a good one.’” The girl said, “Yes.” The woman then said: “The man was J. G.,” and the girl again said, “Yes.” The woman then told them that it was the said J. G. who had done the harm. They all knew him quite well. “And now,” added Mrs. M. in telling her story, “if that woman had no knowledge, how could she have known who had been among the cows on that day, or who had done the mischief.” In some cases a description is given of a method of identification of the owner of the Evil Eye. Formerly we described how a woman consulted shut her eyes, and opening them after an interval, informed her interrogator that anything she saw of the nature of a burden was what was pressing on the sick animal. In that instance it was said to be a horse collar. Probably in this case the woman satisfied herself of the gravity of the illness by comparing it with the relative weight of the burden. In another case in which Thursday and Sunday were said to be the lucky days for the preparation of the _uisge a chronachaidh_, and it took from Wednesday to Sunday to prepare the stuff, the blame was at the end of that time laid to the charge of a stranger from Tiree. One can scarcely doubt that in that case the time was utilised to make inquiries. In addition to these more crude methods there are indications of the dark-room business carried on in more civilised places almost to the present day. There was a man who lived at Balloch in the island of Lewis much consulted, and believed to be specially skilful in dealing with cases of the Evil Eye. “For a consideration he would produce the likeness of those who had done the harm, showing it to the injured. He would take them into a little room he had, where he would show them the likeness of the owner of the Evil Eye.” Another traditional method of identification was “to make some one pass before the inquirer, and the one who had done the harm would be of the same name.” We say traditional in this case, because we have no information about smoke-raising, crystal balls, or anything of the kind, and are therefore inclined to refer it back to the Biblical account of Saul’s interview with Samuel. That the story of the magic mirror has found its way into the Western Highlands, however, is made clear by the following. A lighthouse-keeper is our informant.