One of the most conspicuous features of the religion of the Pomo, who are south of the Yuki, is their shamanistic fetishes. The medicine-man possesses a number of objects, stones, parts of animals, and other articles, which he treasures and with which his power is largely bound up. Pomo mythology is characterized by the importance of Coyote, who comes nearer than any other personage to playing the part of creator. In certain ceremonies there are exhibitions of fire-eating and the clown occurs. The Wintun occupy a territory which is of much greater extent from north to south than from east to west. The northern and southernmost members of the family therefore differ considerably. In the north there is a well defined conception of a creator who dwells above, and to whom Coyote forms an antithesis. In the south, where everything shows the Wintun and Pomo to have influenced each other considerably, he is replaced by Coyote. In both regions a world-fire is prominent in the mythology. In the north the shaman is inaugurated in his career in a ceremony in which he is assisted by his older colleagues. The southern Wintun may prove to have been the people who largely developed the dances and ceremonies characteristic of a large part of the Sacramento valley. They show much in common with their western neighbors the Pomo, and with the Maidu who adjoin them on the east and who themselves declare that they have derived the Hesi and other dances from them. None of the groups so far discussed, with the possible exception of part of the Wintun, practiced any distinct mourning ceremony. On the other hand, all that follow, with the possible doubtful exception of one or two tribes on the outskirts of the state, held mourning ceremonies as among the most important of all their religious practices. The Maidu everywhere possessed a secret society. Their system of dances becomes less and less developed as one proceeds farther from Wintun influence. Among the mountain tribes almost all ceremonies were much less developed than in the Sacramento valley. Shamanistic beliefs and practices also varied, although there was everywhere a clear idea of spirits personally acquired and controlled by the medicine-man. Among the northeastern Maidu every shaman's son invariably became a shaman, although only through his own acquisition of spirits, which might be those of his father. In the Sacramento valley spirits were acquired by involuntary dreaming without much regard to heredity. Puberty ceremonies for girls were performed both among the northwestern and northeastern Maidu, perhaps among those of the south also. The mythology of the several Maidu divisions is much more uniform than their religious practices. The creator is always opposed and his beneficent work rendered incomplete by Coyote. It is clear that the mythology of the Maidu is distinctive and much less under Wintun influence than their ceremonies.