Pritchard tells us that “the priests of the Negroes are also the physicians, as were the priests of Apollo and Æsculapius. The notions which the Negroes entertain of the causes of diseases are very different. The Watje attribute them to evil spirits whom they call Dobbo. When these are very numerous, they ask of their sacred cotton-tree permission to hunt them out. Hereupon a chase is appointed, and they do not cease following the demons with arms and great cries until they have chased them beyond their boundaries. This chase of the spirits of disease is very customary among many nations of Guinea, who universally believe that many diseases arise from enchantment, and others by the direction of the Deity.”[65] It is interesting to note, as showing the ingenuity of the priests, that during the extremely dangerous rainy season the doctors’ remedies are of very little use; then the priests say this is because the gods at this particular season are obliged to appear at the court of the superior deity. During their absence at court, the priests cannot obtain access to them; and as without their advice they could not efficaciously prescribe, such medicines as they offer have little good effect. The Antilles Indians in Columbus’s time went through the pretence of pulling the disease off the patient and blowing it away, telling it to begone to the sea or the mountains. That the disease-demon may often be blown away by a plentiful supply of fresh air is now an article of every hygienist’s creed. The Badaga folk, mountaineers of the Neilgherries, insure their children against accidents and sickness by talismans made of the earth and ashes of funeral pyres. They think the souls of the departed are so vexed at finding themselves in a novel condition that they are liable to kill people even without a motive. When an epidemic breaks out, they lay the blame on the person who died last, who is going about the country taking vengeance on his kindred.[66] Monier Williams says they endeavour to induce the demon of pestilence, of typhoid fever, of the plague of rats or caterpillars, to enter into the body of a dancer, who acts as a medium and has power to exorcise the angry spirit. He has power to let loose rot or farcy amongst the flocks and herds, so the medium has to be conciliated. The Corumba of these mountain people is a wizard, the sicknesses of men and animals are all set down to his account. “Gratified by the evil reputation the Corumba enjoy, they offer to undo what they are supposed to have done, to remove the spells they are accused of having cast. The wheat is smutty, the flocks have the scab? Somebody’s head aches, some one’s stomach is out of order? One of these rogues turns up, offers to eject the demon; as it happens, the evil spirit is one of his particular cronies! He will cast out Beelzebub by Beelzebub.”[67]