Indeed there are very many who still act on the belief expressed in the following, by an old distillery workman, uneducated, but naturally shrewd, though we would say credulous: “They will be saying to me that we have no mention of _cronachadh_ in the Bible, and they will be putting it down my throat, but I tell them that it is there. Both the Evil Eye and Witchcraft were in it from the beginning, and they will be in it till the end.” We may mention here that there is a very strong belief among many of the influence of the “wish” for good or evil. “B. McL. affirms that if she wishes ill to any person ill is sure to follow, and if she wishes well good will come of it. She maintained that a person, lately dangerously ill, owed her recovery to her good wishes.” A person has only to maintain this view, and the superstitious will probably find reasons for believing that it is true. This, however, opens the question of the _guidhe_ (imprecation or intercession, as the case may be), and there are not a few who are applied to to make _guidhes_ of both sorts. We must consider the meaning of the terms used. In South Argyllshire the common expression regarding a person or thing affected is that it is _air a chronachadh_, or, as another in Northern Argyll expressed it, _air a chronachen_. _Cron_ means a fault or defect, and the verb used seems to be an expression of the opinion that something is wrong with the object, the usual meaning of the word being best translated “reproved,” or “rebuked”; the speaker, as it were, finding some fault in the person or thing spoken to, he _sees_ that it is faulty, and says so. In the case of a person with an Evil Eye, he actually causes defect to the object. Now the same would be true of black magic; thus, _air a chronachadh_ is as apposite to a person affected by witchcraft as by the Evil Eye. It is necessary therefore to distinguish, when one hears of a case of _cronachadh_, whether it is by mischievous intention or not; and this is done sometimes by the reciter. Thus, a person consulted to cure an animal affected, when telling who it was that was to blame for the evil, said: “_Well, ’se duine le ceann dubh a chronaich do bho leis an droch shuil_” (“Well, it is a man with a black head that has injured your cow, with the Evil Eye”). In many districts this expression would merely convey the idea of rebuke (Tyree, Lewis, Dornoch, Kiltearn). In these places the expression usually is _Luidh droch shuil air_ (An evil eye rested on him). In Easter Ross, a person desirous of avoiding reflections would say: “_Cha’n eil mi cuir mo shuil ann_” (“I am not putting my eye in it”). Even in Arisaig in Southern Inverness-shire, marching with Argyllshire, they use this expression only. We have already given above, from Uist, an instance in which the speaker simply called it “the Eye,” neither qualifying it as good or bad.