inactive spirit, who takes no decisive part in the affairs of mankind, but relies more upon their desire to escape the evils brought upon them by the bad spirit than upon any direct efforts of his own. He contents himself with the knowledge that after mankind has been sufficiently tormented by his great adversary, they will seek him as a source of refuge. On the other hand, they invest the evil spirit with powers of unequaled and inconceivable activity. He is everywhere at once, and takes the lead in all schemes and pursuits, with the view of converting them to his ultimate use. The first duty of the Indian, exposed as he is to the influences of these two spirits, is to propitiate the most active of the two, and the one which will control his every day avocations. His next object is to approach the good spirit and ask his pardon for having made terms with his one great enemy. This method is something in the style of Louis XI's prayers, but is really in use among these Indians. Their women are not noted for chastity, but are very cautious against detection, which is severely punished, although not to the extent that obtains among the Pimos. They are quite as good looking as their neighbors, and the men generally are credited with a superior reputation as warriors. Their dress, arms, accoutrements, and general style of person are so nearly similar as not to arrest the attention of travelers; but their religion, language, laws and customs are wholly different. The Maricopas seem to have more general recklessness and cordiality of manner than the Pimos, who are constrained and stiff in their intercourse with strangers. The Pimo believes in a future state, in which material modifications will exist; but the Maricopa thinks that the existence of man, after death, closely resembles his earthly career that his wants and requirements will be very similar to those he experienced in this world.
