A Lhota when sick usually attributes his illness to the malice of an evil spirit (tsandhramo), who has either introduced some foreign matter, such as hair or a little stone, into his body or has caused his soul (omon) to desert him at a certain place. In any case a ratsen has to be called in, who can see and “extract” any foreign body which may be the cause of the trouble, or can say at what spot his soul left him and is likely to be lurking. To enable the man to regain his soul a soul-caller (montsai) is required, who must be an old man who has done no social “gennas.” If it is on his own land that the man’s soul has left him a dog must be sacrificed. The montsai and the sick man, if he be well enough, go down to the spot indicated by the ratsen. If the sick man be too ill, as is often the case, a near relation goes, who may be either a man or a woman among the Southern Lhotas, but must be a man among the Northern Lhotas. On arrival at the spot the montsai lights a fire, and killing the dog by knocking it on the head, singes it and cuts it up. On his right the montsai puts ten pieces of meat and ten pieces of ginger on two leaves, and nine pieces of meat and nine pieces of ginger on two leaves on his left. The paws, ears and nose are cooked in a pot which has been specially brought for the purpose, and left there in the pot. The rest of the meat is the montsai’s perquisite. He goes back to the village, repeatedly calling the sick man’s soul by the man’s name to follow him. When the ratsen says that it was at some place in the jungle or on the village path that the patient’s soul left him and is being kept away by a tsandhramo, an interesting ceremony with a scapegoat chicken is performed. The montsai and a relation of the patient go to the spot where the soul is said to be, taking with them a carrying basket containing two “chungas” of “madhu,” sixty pieces of plantain stem blackened with soot, twelve pieces of burnt wood, sixty little bits of pork, a small chicken, a cowrie, some ginger, some taro, some heads of a species of wild mint called rarakham, which is believed to be an infallible antidote against evil spirits, and a burning brand. Throughout the ceremony the patient’s relation is a mere spectator. Assuming that the “genna” is being performed on a path, as is usually the case, for the patient was probably travelling along a path when the tsandhramo took possession of his soul, the montsai places equal portions of the ginger, rarakham, meat, plantain stalk, burnt wood and taro on either side of the path. This he does sitting facing away from the village to which the patient belongs. He pours the “madhu” from the smaller of the two “chungas” onto the ground, and lays the empty “chunga” down with its base towards the village. The carrying basket is split in half, and half put on either side of the path. The montsai now drinks the contents of the large “chunga,” and splitting it with his