The names of the craft and of its professors, male and female, will be found in the vocabulary. Witches (Dain and Mháï) are supposed to owe their noxious power to their own wicked studies, _or_ to the aid of preternatural beings. When any person is afflicted, the elders assemble and summon three Ojhás or exorcists, with whose aid and that of a cane freely used, the elders endeavour to extort from the witch a confession of the fact and the motives. By dint of questioning and of beating, the witch is generally brought to confession, when he or she is asked to remove the spell, and to heal the sufferer, means of propitiating preternatural allies (if their agency be alleged) being at the same time tendered to the witch, who is, however, forthwith expelled the district, and put across the next river, with the concurrence of the local authorities. No other sorcery or black art save that of witches is known; nor palmistry, augury, astrology, nor, in a word, any other supposed command of the future than that described in the 'Wa galéno' as the attribute (for the nonce) of the Déódá or vates. The evil eye causes some alarm to Bodo and to Dhimál who call it mogon nángo and mí nójó respectively, and who cautiously avoid the evil-eyed person, but cannot eject him from the community. The influence of the evil eye is sought to be neutralised by offerings of parched millet and eggs to Khoja Kajah and Mansha Rajah--Dii minores who find no place in my catalogue, ample as it is. Moïsh madai, I am told, likewise claims a place in the Bodo Pantheon, and a distinguished place, too, as the protector of this forest-dwelling people from beasts of prey, and especially the tiger.