Apart from the doing of evil, and causing sickness and death without immediate increase to the possessions of the witch, the effect of the Evil Eye centres round the natural covetousness of the greedy person. Where the owner of an evil eye gets no benefit himself, the effect ascribed is always to diminish what he might envy in the possession of another. It is always the young and _toradh_ of cattle (milk and butter), or the fruits of the labour of the owner that is lessened or destroyed. Whatever the philological root of this word _toradh_, it must surely be allied with the irregular verb _thoir_ (give); and though there seems at first sight no close relationship between personal beauty and a good churning, yet both of them are highly prized gifts. _Toradh_ means fruit produce; thus Cain’s offering was the _toradh_ of the earth. The expression used in Kintyre for the power of taking away produce is _pisreag_. In Arran the word applied to the curative measures is _pisearachd_. _Piseach_ means increase; thus in Proverbs xviii. 20, where it is said that a man shall be filled with the “increase of his lips,” the Gaelic word used is _piseach_, and so it comes to mean progeny and good fortune. _Piseach ort_ (Good fortune be yours). Irish Gaelic gives _piseog_ (witchcraft). Surely this is a secondary meaning from the idea of increase and good fortune being in certain cases brought about by charms and witchery. And thus we have found _pisearachd_ explained as the Arran and Kintyre equivalent for _geasarachd_, of which all the evidence seems to favour its primary signification being connected with spells and charms. Another word which has been used to collectors for _eolas_ (science of its own magical sort) is _fiosachd_, which the dictionaries give as meaning “foretelling,” “augury.” This seems to be a secondary and limited application of a term meaning possession of _fios_ (knowledge, information). The popular mixing up of legitimate curative measures, such as come from the administration of drugs, with what undoubtedly is considered illegitimate, namely, the use of charms and sorcery in general, is of course as common as can be in the experience of those in contact with genuine savagery, but it occurs also nearer home. A native of Arran tells how she remembers an old woman, of whom the people were afraid because she was supposed to be a witch. The groundwork of this accusation was that she was to be often seen gathering herbs, and the reciter remembers when she herself was a girl, that, to use her own words, it was “the fright of her life” to meet her in a lonely place, or in the dark. * * * * *