proceedings of the exorcist who talks to it, coaxes or threatens it, makes offerings to it, entices or drives it out of the patient’s body, and induces it to take up its abode in some other.” CHAPTER III. SAVAGE THEORIES OF DISEASE. Demoniacal.—Witchcraft.—Offended Dead Persons. We find amongst savages three chief theories of disease; that it is caused by— I. The anger of an offended demon. II. Witchcraft, or III. Offended dead persons. I. ANGER OF OFFENDED DEMONS. Disease and death are set down to the influences of spirits in the Australian-Tasmanian district, where demons are held to have the power of creeping into men’s bodies, to eat up their livers, and sometimes to work the wicked will of a sorcerer by inflicting blows with a club on the back of the victim’s neck.[16] The Mantira, a low race of the Malay Peninsula, believe in the theory of disease-spirits in its extreme form; their spirits cause all sorts of ailments. The “Hantu Kalumbahan” causes small-pox; the “Hantu Kamang” brings on inflammation and swelling of the hands and feet; the blood which flows from wounds is due to the “Hantu-pari,” which fastens on the wound and sucks. So many diseases, so many Hantus. If a new malady were to appear amongst the tribes, a new Hantu would be named as its cause.[17] When small-pox breaks out amongst these people, they place thorns and brush in the paths to keep the demons away. The Khonds of Orissa try to defend themselves against the goddess of small-pox, Jugah Pensu, in the same way. Among the Dayaks of Borneo, to have been ill is to have been smitten by a spirit; invisible spirits inflict invisible wounds with invisible spears, or they enter bodies and make them mad. Disease-spirits in the Indian Archipelago are conciliated by presents and dances. In Polynesia, every sickness is set down to deities which have been offended, or which have been urged to afflict the sufferer by their enemies.[18] In New Zealand disease is supposed to be due to a baby, or undeveloped spirit, which is gnawing the patient’s body. Those who endeavour to charm it away persuade it to get upon a flax-stalk and go home. Each part of the body is the particular region of the spirit whose office it is to afflict it.[19] The Prairie Indians treat all diseases in the same way, as they must all have been caused by one evil spirit.[20] Among the Betschvaria disease may be averted if a painted stone or a crossbar smeared with medicine be set up near the entrance of the residence or approach to a town.[21] Amongst the Bodo and Dhimal peoples, when the exorcist is called to a sick man he sets thirteen loaves round him, to represent the gods, one of whom he must have offended; then he prays to the deity, holding a pendulum by a string. The offended god is supposed to cause the pendulum to swing towards his loaf.[22]