* The Confessions of Kah-ge-ga-gah Bowh, a converted Crane of the Ojibbeways, may be rather a suspicious document. Kah, to shorten his noble name, became a preacher and platform- speaker of somewhat windy eloquence, according to Mr. Longfellow, who had heard him. His report is that in youth he sought the favour of the Manitous (Mon-e-doos he calls them), but also revered Ke-sha-mon-e-doo, the benevolent spirit, "who made the earth with all its variety and smiling beauty". But his narrative is very unlike the Indian account of the manufacture of the world by this or that animal, already given in "Myths of the Origin of Things". The benevolent spirit, according to Kah's father, a medicine- man, dwelt in the sun (Copway, Recollections of a Forest Life, London, s. a. pp. 4, 5). Practical and good-natured actions of the Great Spirit are recorded on p. 35. He directs starving travellers by means of dreams. ** Relations, 1667, p. 1. *** Arber, Captain John Smith, p. 321. **** Op. cit., p. 768. A curious account of Red Indian religion may be extracted from a work styled _A Narrative of the Captivity and Adventures of John Tanner during a Thirty Years' Residence among the Indians_ (New York, 1830). Tanner was caught when a boy, and lived as an Indian, even in religion. The Great Spirit constantly appears in his story as a moral and protecting deity, whose favour and help may be won by "prayers, which are aided by magical ceremonies and dances. Tanner accepted and acted on this part of the Indian belief, while generally rejecting the medicine men, who gave themselves out for messengers or avaters of the Great Spirit. Tanner had frequent visions of the Great Spirit in the form of a handsome young man, who gave him information about the future. "Do I not know," said the appearance, "when you are hungry and in distress? I look down upon you at all times, and it is not necessary you should call me with such loud cries". (p. 189).