I remember the case of an old Navajo medicine-man who was killed by lightning. The whole tribe participated in the singing, drumming, and dancing incident to so important an event, but no white men were allowed to be present. My information was derived from the dead man's young nephew, while I was among that tribe. Among the Arawak of South America there are hereditary conjurers who profess to find out the enemy who by the agency of an evil spirit has killed the deceased.[16] Picart says of the medicine-men of the tribes along Rio de la Plata: "Pour être Prêtre ou Médecin parmi eux, il faut avoir jeûné longtems & souvent. Il faut avoir combatu plusieurs fois contre les bêtes Sauvages, principalement contre les Tigres, & tout au moins en avoir été mordu ou égratigné. Après cela on peut obtenir l'Ordre, de Prêtrise; car le Tigre est chez eux un animal presque divin."[17] The medicine-men of the Apache are not confined to one gens or clan, as among the Shawnee and Cherokee, according to Brinton,[18] neither do they believe, as the Cherokee do, according to the same authority, that the seventh son is a natural-born prophet with the gift of healing by touch, but upon this latter point I must be discreet, as I have never known an Apache seventh son. The Cherokee still preserve the custom of consecrating a family of their tribe to the priesthood, as the family of Levi was consecrated among the Jews.[19] The neophytes of the isthmus of Darien were boys from ten to twelve years "selected for the natural inclination or the peculiar aptitude and intelligence which they displayed for the service."[20] Peter Martyr says of the Chiribchis of South America: "Out of the multitude of children they chuse some of 10 or 12 yeeres old, whom they know by conjecture to be naturally inclined to that service."[21] The peculiarity of the Moxos was that they thought none designated for the office of medicine-man but such as had escaped from the claws of the South American tiger which, indeed, it is said they worshiped as a god.[22] Contrary to what Spencer says, the chiefs of the tribes of the Southwest, at least, are not ipso facto medicine-men; but among the Tonto Apache the brother of the head chief, Cha-ut-lip-un, was the great medicine-man, and generally the medicine-men are related closely to the prominent chiefs, which would seem to imply either a formal deputation of priestly functions from the chiefs to relatives, or what may be practically the same thing, the exercise of family influence to bring about a recognition of the necromantic powers of some aspirant; but among the Apache there is no priest caste; the same man may be priest, warrior, etc.[23]