454 MEDICINE-MEN OF THE APACHE. 
to me to be overdrawn. Nothing of the kind was learned by me at the 
sun dance of the Sioux which I noted in 1881, and in any event the re- 
mark would scarcely apply to the medicine-men of the Apache, who 
have nothing clearly identifiable with the sun dance, and who do not 
cut, gash, or in any manner mutilate themselves, as did the principal 
participants in the sun dance, or as was done in still earlier ages by the 
galli (the priests of Cybele) or the priests of Mexico. 
Herodotus tells us that the priests of Egypt, or rather the doctors, 
who were at one time identified with them, were separated into classes; 
some cured the eyes, some the ears, others the head or the belly. Such 
a differentiation is to be observed among the Apache, Mohave, and 
other tribes; there are some doctors who enjoy great fame as the bring- 
ers of rain, some whe claim special power over snakes, and some who 
protess to consult the spirits only, and do not treat the sick except 
when no other practitioner nay be available. Among the Mohave, tlie 
relatives of a dead man will consult one of these spirit-doctors and get 
him to interview the ghosts who respond to his call and learn from them 
whether the patient died from ignorance or neglect on the part of the 
doctor who had charge of the case. If the spirits assert that he did, 
then the culprit doctor must either flee for his life or throw the onus of 
the crime upon some witch. This differentiation is not carried so far 
that a medicine-man, no matter what his class, would decline a large 
fee. 
The right of sanctuary was conceded to all criminals who sought 
shelter in the vanquech or temple of Chinigchinich.! 
The castration of the galli, or priests of Cybele, is described by 
Dupuis.’ 
Diego Duran asserts that the Mexican priests ‘‘se endian por medio 
los miembros viriles y se hacian mil cosas para volverse impotentes 
por no ofender 4 sus Dioses.”® 
The hierophants at Athens drank of the hemlock to render them- 
selves impotent, that when they came to the pontificate they might 
cease to be men.* 
One class of the Peruvian priests, the Huachus, made auguries from 
grains of corn or the excrement of animals.° 
Balboa tells us*® that the Peruvian priesthood was divided into classes, 
each with its appropriate functions—the Guacos made the idols for the 
temples, or rather, they made the idols speak; the others were necro- 
mancers and spoke only with the dead; the Huecheoe divined by means 
of tobacco and coco; the Caviocae became drunk before they attempted 
to divine, and after them came the Rumatinguis and the Huachns al- 
ready mentioned. 
‘Padre Boscana, Chinigchinich, in Robinson's California, p. 261. 
7 Origine de tous les Cultes, vol. 2, pt. 2, pp. 87. 88 
3 Diego Duran, vol. 3, pp. 237, 238. 
4Higgins, Anacalypsis, lib. 2, p. 77 
5 Balboa, Hist. du Pérou, in Ternanx-Compans, Voy., vol. 15. 
