Of their mythology proper, we have space only to make a few remarks. Some of the mythologic existences of the Indians admit of poetic uses. Manabozho may be considered as a sort of terrene Jove, who could perform all things whatever, but lived some time on earth, and excelled particularly in feats of strength and manual dexterity. All the animals were subject to him. He also survived a deluge, which the traditions mention, having climbed a tree on an extreme elevation during the prevalence of the waters, and sent down various animals for some earth, out of which he re-created the globe. The four cardinal points are so many demi-gods, of whom the West, called KABEUN, has priority of age. The East, North and South are deemed to be his sons, by a maid who incautiously exposed herself to the west wind. IAGOO (Iagoo) is the god of the marvellous, and many most extravagant tales of forest and domestic adventure are heaped upon him. KWASIND is a sort of Samson, who threw a huge mass of rock such as the Cyclops cast at Mentor. WEENG is the god of sleep, who is represented to have numerous small emissaries at his service, reminding us of Pope's creation of gnomes. These minute emissaries climb up the forehead, and wielding a tiny club, knock individuals to sleep. PAUGUK is death, in his symbolic attitude. He is armed with a bow and arrows. It would be easy to extend this enumeration. The mental powers of the Indian constitutes a topic which we do not design to discuss. But it must be manifest that some of their peculiarities are brought out by their system of mythology and spirit-craft. War, public policy, hunting, abstinence, endurance and courageous adventure, form the leading topics of their mental efforts. These are deemed the appropriate themes of men, sages and warriors. But their intellectual essays have also a domestic theatre of exhibition. It is here that the Indian mind unbends itself and reveals some of its less obvious traits. Their public speakers cultivate a particular branch of oratory. They are careful in the use of words, and are regarded as standards of purity in the language. They appear to have an accurate ear for sounds, and delight in rounding off a period, for which the languages afford great facilities, by their long and stately words, and multiform inflexions. A drift of thought--an elevation of style, is observable in their public speaking which is dropt in private conversation. Voice, attitude and motion, are deemed of the highest consequence. Much of the meaning of their expressions is varied by the vehement, subdued, or prolonged tone in which they are uttered. In private conversation, on the contrary, all is altered. There is an equanimity of tone, and easy vein of narration or dialogue, in which the power of mimicry is most strikingly brought out. The very voice and words of the supposed speakers, in their fictitious legends, are assumed. Fear, supplication, timidity or boasting, are exactly depicted,