BULL. 30] 



SORA SOUL 



617 



mer Cherokee settlement on Soquee r., a 

 headstream of the Chattahoochee, near 

 Clarkesville, Habersham co., Ga. The 

 name has lost its meaning. — Mooney in 

 19th Rep. B A. E., 530, 1900. 

 Saukee.— Doe of 1799 quoted by Roycein 5th Rep 

 B. A. E., 144, 1887. Sookee.— Mooney op. cit. 

 (sometimes so written) 



Sora. The Carolina rail {Rallus caro- 

 limts). This word, spelled also soree, is 

 said to be derived from one of the Indian 

 languages of s. e. United States, and also 

 to be of negro derivation, sora in one of 

 the African dialects meaning 'to rise.' 



Sorcery, See Oyaroii, Witchcraft. 



Soree See Sura. 



Sorrochos A village situated on an 

 inlet of the e. coast of Florida, n. of C. 

 Canaveral, in the 16th century. — De Bry 

 map (1591) in Le Moyne, Narr., Appleton 

 trans., 1875. 



Soshka The native name of the Chap- 

 arral Cock, or Road-runner, clans of the 

 Keresan pueblos of Laguna, Acoma, Sia, 

 and San Felipe, N. Mex. The clan at 

 Laguna claims to have come originally 

 from Zuni (cf. Poyi), while that of Acoma 

 forms a phratry with the Dyami (Eagle) 

 clan. (f. w. h. ) 



Chdsh'ka-hano. — Hodge in Am. Anthr , ix, 349, 

 1896 (Sia form, /i«HO = 'pe()ple' ). ^ Shask'hanoq'^i'. — 

 Ibid (Acoma form). Shiaska-hano''''. — Ibid. (La- 

 guna form), Sosh'ka-hano. — ibid. (San Felipe 

 form) 



Sotonoemu. A former Chumashan vil- 

 lage near Santa Ines mission, Santa 

 Barbara CO., Cal. — Taylor in Cal. Farmer, 

 Oct. 18, 1861. 



Sotstl (SotsL). A Bellacoola town at 

 the mouth of Salmon r., coast of British 

 Columbia. The people of this town and 

 those of Sat.sk, who together are called 

 Kinisquit, numbered 63 in 1909. 

 Niit-el. — Boas in Petermanns Mitteil., pt. 5, 130, 

 1887 Nutl'E'l.— Boasin7thRep.N.W.TribesCan., 

 3, 1891. Rascals' Village.— Mackenzie, Vov , 339, 

 1802; Mayne, Brit. Col., 146, 1862 (so named by 

 Mackenzie from the treatment received there). 

 SotsL. — Boas in Mem. Am. Mus. Nat. Hist., ii, 

 49, 1900. 



Souanetto. An unidentified village or 

 tribe mentioned to Joutel in 1687 (Mar- 

 gry, Dec, in, 409, 1878), while he was 

 staying with the Kadohadacho on Red 

 r. of Louisiana, by the chief of that tribe, 

 as being among his enemies. 



Souhegan. A tribe or band of the 

 Pennacook confederacy, formerly living 

 on Souhegan r. in Hillsborough co., N. H. 

 Their principal village may have been 

 near the present Amherst, which was 

 formerly called Souhegan. 

 Nacooks.— Potter in Schoolcraft, Ind. Tribes, V, 

 221, 18-55. Natacooks.— Potter, ibid, (trans, 'clear- 

 ing'). Nattukkog.— Hogkins (1685) in N. H. Hist. 

 Soc. Coll , I, 221, 1824. Saugehans. — Keane In 

 Stanford, Compend., 534, 1878 (misprint). Souhe- 

 gans, — Potter, op. cit. Sowahegen Indians. — Eliot 

 (1651) in Mass. Hist. Soc. Coll., 3d s., iv, 123, 1834. 



Soul. The ideas relating to the soul are 

 based principally on three mental proc- 

 esses: the formation of the concept of 



"power of acting" resident in a body, 

 but distinct from the existence of the 

 body; the formation of concepts due to 

 the subjective feelings connected with 

 imagery; and that of others due to the 

 objective impressions made by memory 

 images. Owing to these distinct sources 

 from which the ideas combined under 

 the term "soul" spring, they show con- 

 siderable diversity of form. The princi- 

 pal concept representing the first-named 

 group of ideas is that of "life," with 

 which the power of acting is bound up — 

 either the life of the whole body, or that 

 of parts of the body or of special organs. 

 Thus the Hidatsa and the Eraser River 

 tribes of British Columbia believe in sev- 

 eral souls, the loss of one of which causes 

 partial loss of life, i. e. sickness, while 

 the loss of all, or of the principal one, 

 entails death. In other cases the "life" 

 is associated with the vital organs, such 

 as blood and breath, the loss of which 

 causes death; but this particular idea is 

 not strongly developed among the Amer- 

 ican aborigines. It is not necessary that 

 this "life" should be considered in an- 

 thropomorphic form. 



Another concept of the "soul" is based 

 on the association of the phenomena of 

 will power, which are conceived of as 

 separate from the body acting in accord- 

 ance with the dictates of the will. These 

 associations are expressed particularly in 

 the beliefs relating to "will-souls" of 

 animals and inanimate objects, and in 

 those of guardian spirits that carry out 

 the wishes of their owners. 



The forms that these ideas regarding the 

 soul assume are deeply influenced by the 

 second and third groups of mental proc- 

 esses already referred to. The power of 

 imagery, which is inherent in every per- 

 son, manifests it.self in memory images, 

 in the conceptions of fancy, in dreams, 

 and in hallucinations. The .subjective 

 impressions of imagery find expression 

 most readily in the creation of an image 

 which has an entity similar to the self, 

 but separate from it, able to leave the 

 body and to visit distant places and to see ■ 

 past and future. This entity, although 

 similar to the self, is nevertheless not dis- 

 cernible to our senses. In this group of 

 ideas may be classed the belief of the 

 Nootka in the soul of a person in the 

 form of a tiny man, and the similar be- 

 liefs of the Hurons and the Eskimo. 



Objectively, imagery shows us distant 

 objects as present, and thus the same 

 twofold existence that is experienced by 

 the self appears to belong to the outer 

 world; and it is of particular importance 

 to note that things gone and past, like 

 the dead, may appear in one's mental 

 images in full vigor. Thus the three 

 lines of thought lead to the belief in 



