Among certain Indian tribes of the Rocky Mountain region of the northwestern United States, although he cannot properly practise his art until he reaches manhood, the "medicine-man" (here, doctor) begins his candidacy in his eighth or tenth year. Of the "wizards," or "doctors" of the Patagonians, Falkner says, that they "are selected in youth for supposed qualifications, especially if epileptic" (406. 456). While among the Dieyerie of South Australia, the "doctor" is not allowed to practise before having been circumcised, or to enter upon the duties of his office before completing his tenth year, those young people become "doctors," who, as children, "have seen the devil," i.e. have seen in a troubled dream the demon _Kutchie_, or have had the nightmare. The belief is, that in this way, the power to heal has been imparted to the child (397. 75). Among the Yuki Indians of California, "the 'poison-doctor' is the most important member of the profession. The office is hereditary; a little child is prepared for holding it by being poisoned and then cured, which, in their opinion, renders him invulnerable ever afterward" (519. 131). Among the Tunguses, of Siberian llussia, a child afflicted with cramps or with bleeding at the nose and mouth, is declared by an old shaman ("medicine-man," or "medicine-woman") to be called to the profession, and is then termed _hudildon_. After the child has completed its second year, it is taken care of by an old shaman, who consecrates it with various ceremonies; from this time forth it is called _jukejeren_, and is instructed by the old man in the mysteries of his art (482. III. 105). With these people also the female shamans have the assistance of boys and girls to carry their implements and perform other like services (397. 66). An excellent account of shamanism in Siberia and European Eussia has been given by Professor Mikhailovskii (504), of Moscow, who gives among other details a notice of the _kamlanie_, or spirit-ceremonial of a young shaman belonging to one of the Turkish tribes of the Altai Mountains (504. 71). Among the Samoyeds and Ostiaks of Siberia, "the shamans succeed to the post by inheritance from father to son" (504. 86). On the death of a shaman, "his son, who desires to have power over the spirits, makes of wood an image of the dead man's hand, and by means of this symbol succeeds to his father's power. Those destined to be shamans spend their youth in practices which irritate the nervous system and excite the imagination."