In Tibet, for example, when all ordinary remedies have failed, the Lamas make a dummy to represent the sick person, and they adorn the image with trinkets. By ceremonies and prayers the sickness of the patient is laid upon the dummy, after which it is taken out and burned, the Lamas appropriating the ornaments as a reward. Sir Walter Scott tells of a similar case which occurred in Scotland. Lady Katharine Fowlis made a model in clay of a person whom she wished to afflict, and shot at the image in the hope that the wound would be transferred to the real person. We have only to turn to Scott's "Demonology and Witchcraft" to find hundreds of instances of the unshaken belief of the Highlanders in mystic potions, pills, drugs, and drops; and not even wholesale burnings of the dealers in white magic could induce the people to forsake their superstitions. Bessie Dunlop told the Court, before which she was arraigned, of the magic elixirs given to her by Thome Reid, who had been killed in battle centuries before, but had appeared to her as an apparition, and begged her to fly with him to Elf-land. By means of his medicines she cured the most stubborn diseases, obtained the reputation of a wise woman, and grew so rich that the eye of the law was drawn upon her, and, after her confession was made, she was ordered to be burnt. As Scott said, in one of his chapters, the Scottish law did not acquit those who accomplished even praiseworthy actions, and "the proprietor of a patent medicine who should in those days have attested his having wrought such miracles as we see sometimes advertised might have forfeited his life."