[Witchcraft among the Dakkhin Banjâras.] 4. On this Mr. Cumberlege writes:—“Though not to such an extent as in former years, witchcraft still obtains in Berâr. I can confidently say this, as I had a case in this district wherein all the features coincided exactly with what I am told is still the practice of Banjâras when they fancy a woman a sorceress. The woman was knocked down and strangled by three or four men deputed by the Nâik of the camp, on her husband refusing to kill her, to kill and bury her: this they did, and the husband had afterwards to appear before the council (panchâyat), where he was mulcted of all he possessed, amounting in cattle and cash to about Rs.2,000. Even when attacked by a bad fever or determined dysentery, they often put it down to foul play by some sorceress, and on such occasions the sufferer sends for some one who knows some spell (mantra) or is supposed to know something of sorcery (jâdu). A betel-quid is given to the sufferer and some spell is repeated. Should the sufferer not recover now, he sends for the Nâik, mentions the name of the person he suspects, or not, as the case may be, who sends five or six men, taken from each family in the camp, to any Châran Bhagat to enquire of him who is the sorceress; and, to place this fact beyond doubt, as this deputation goes along they bury a bone or any other article on the road, and make the Bhagat presently state where it was buried, and what the article was. On arriving at the Bhagat’s residence, he tells each man his name, class, gotra, and denomination; that he knows they have come to enquire what has caused the illness of the person (mentioning his name and caste) who is suffering. This he must do directly after the salâms are exchanged, and before the others speak again. A relative of the sick man now places a rupee before a lighted wick; the Bhagat takes it up, looks steadily at it, and begins to sway about, make contortions of the face and body, etc., while the goddess Mariyâi (Mahâ Kâli) is supposed to have entered his body. He now puts down the rupee, and, being inspired, commences to state the date and hour on which the sick man got ill, the nature of the complaint, etc., and in an indignant tone asks them why they buried a certain article (mentioning it) on the road. Sometimes they acknowledge that he is a true Bhagat now, but generally the men call for some further proofs of his abilities. A goat in kid is then brought, the Bhagat mentions the sex of, and any distinguishing marks upon the kid; the goat is then killed, and if he has guessed right the deputation becomes clamorous and requires the name of the sorceress. But the Bhagat keeps them waiting now and goes on to mention the names of other people residing in their camp, their children, and sometimes the names of any prized cows or bullocks; he also tells the representative of what family he has married into, etc. On this the latter presents his nazar; this was