By the influence of this operation, the machinations and spells of witchcraft are rendered null and void.”(732) (M256) In various parts of the Highlands of Scotland the need-fire was still kindled during the first half of the nineteenth century, as we learn from the following account:— “_Tein-eigin_, neid-fire, need-fire, forced fire, fire produced by the friction of wood or iron against wood. “The fire of purification was kindled from the neid-fire, while the domestic fire on the hearth was re-kindled from the purification fire on the knoll. Among other names, the purification fire was called _Teine Bheuil_, fire of Beul, and _Teine mor Bheuil_, great fire of Beul. The fire of Beul was divided into two fires between which people and cattle rushed australly for purposes of purification. The ordeal was trying, as may be inferred from phrases still current. _Is teodha so na teine teodha Bheuil_, ‘Hotter is this than the hot fire of Beul.’ Replying to his grandchild, an old man in Lewis said ... ‘Mary! sonnie, it were worse for me to do that for thee than to go between the two great fires of Beul.’ “The neid-fire was resorted to in imminent or actual calamity upon the first day of the quarter, and to ensure success in great or important events. (M257) “The writer conversed with several persons who saw the neid-fire made, and who joined in the ceremony. As mentioned elsewhere, a woman in Arran said that her father, and the other men of the townland, made the neid-fire on the knoll on _La buidhe Bealltain_—Yellow Day of Beltane. They fed the fire from _cuaile mor conaidh caoin_—great bundles of sacred faggots brought to the knoll on Beltane Eve. When the sacred fire became kindled, the people rushed home and brought their herds and drove them through and round the fire of purification, to sain them from the _bana bhuitseach mhor Nic Creafain Mac Creafain_—the great arch witch Mac Crauford, now Crawford. That was in the second decade of this century.