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It is not to be expected that the relation between the two should be precisely defined in the early stages of society. By the Californian Maidu the soul is spoken of as a 'heart', apparently by reason of the connection of the heart with the blood and the life. Early man seems, in fact, to have distinguished between life and soul.
Similarly the Maidu Indians of California hold that "the earth was primarily a globe of molten matter, and from that the principle of fire ascended through the roots into the trunk and branches of trees, whence the Indians can extract it by means of their drill." In Namoluk, one of the Caroline Islands, they say that the art of making fire was taught men by the gods.
+831+. It is not altogether strange that the two sorts of creative Powers should be early thought of as mutually antagonistic. The Maidu bad creator is constantly opposing and bringing to naught the work of his good rival, and their collision produces the actual state of things on the earth.
Some form of public ceremony, often accompanied by a dance and sometimes by a form of ordeal for the girl, was practised nearly everywhere. Such ceremonies were well developed in Southern California, where a number of actions symbolical of the girl's maturity and subsequent life were performed." Thus among the Maidu Indians of California a girl at puberty remained shut up in a small separate hut.
Similarly the Maidu Indians of California believe that a Great Man created the world and all its inhabitants, and that lightning is nothing but the Great Man himself descending swiftly out of heaven and rending the trees with his flaming arms.
Dr. C.G. Seligmann, in Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 201 sq. A.L. Kroeber, "The Religion of the Indians of California," University of California Publications in American Archaeology and Ethnology, vol. iv. Roland B. Dixon, "The Northern Maidu," Bulletin of the American Museum of Natural History, vol. xvii. Part iii. Stephen Powers, op. cit. p. 235.
You see, no man lives who ever heard it sung. The Nishinam got it from the Maidu, who got it from the Konkau, who made it. But the Nishinam and the Maidu and the Konkau are gone. Their last rancheria is not. You plowed it under, Mr. Crockett, with you bonanza gang-plowing, plow-soling farming.
In all councils of war and peace, they have a seat with the chiefs, are regularly consulted before any public step is taken, and the greatest deference and respect is paid to their opinions." Similarly in California "the shaman was, and still is, perhaps the most important individual among the Maidu.
Among the Northern Maidu of California there is a sharp distinction between the two characters: the coyote is tricky and mischievous in the bad sense, with no desire to do anything profitable to men; the benevolent and useful work of the world is ascribed to a personage called "the creator," who is always dignified and regardful of the interests of man.
In the Californian tribes and others they become occasions of merrymaking; a peculiar feature of these gatherings among the Maidu and other tribes is the presence of a clown who mimics the acts and words of the dancers and performs knavish tricks; the origin of this feature of the dances is not clear.
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