460 ANNUAL REPORT SMITHSONIAN INSTITUTION, 1958 
ences to mediums speaking Indian languages and to those who had 
an Indian “control” or “guide.” ‘The names of more than a dozen 
mediums, men and women and their Indian controls, appear in the 
“Encyclopaedia of Psychic Science.” Such historic figures as Red 
Jacket, Black Hawk, and Tecumseh are on the list, as well as spirits 
with such names as White Feather, Bright Eyes, and Moonstone. 
What is particularly significant is that these Indian spirits were 
thought to be beneficent in their influence, especially because of their 
healing powers, although they often manifested themselves at seances 
in a somewhat rambunctious manner. As time went on and spirit 
photography was introduced, some of these spirits appeared in native 
costume in the photographs. 
It would seem that no other American religious sect, with the pos- 
sible exception of the Shakers, felt such a genuine affinity with the 
aborigines. While there was no question of borrowing Indian beliefs 
as such, nevertheless the Spiritualists saw analogies to their own views 
and practices. One of these was the “shaking tent” rite of the Algon- 
kians of the eastern woodlands (which has been described elsewhere) .** 
Into a framework of poles covered with birchbark or canvas a conjurer 
goes; the tent sways and voices are heard which, however, are usually 
believed to be nonhuman. An early historian of American Spir- 
itualism, writing in 1870, after referring to some of these rites, says: 
Such are some of the phases in which communication exhibits itself amongst a 
people whom we call “savage” and whom, in comparison to our more advanced 
civilization, we may justly call so; and yet, does our knowledge of the occult 
and invisible forces in nature furnish us with any clue to the mystery of these 
astounding manifestations or the power by which the unlettered “savage” ean 
avail himself of a knowledge which all our control over the elements fails to 
compete with? In a word, the red Indian can do what we can neither explain 
nor imitate.16 
This interest of the Spiritualists in the Indian and his ways has con- 
tinued down to the present. At Lily Dale, N.Y., the summer mecca of 
Spiritualists, which commemorated its 50th anniversary in 1929, it has 
been customary to celebrate Indian Day with parades and dances given 
by natives from nearby reservations. 
To turn now to the Church of Jesus Christ of Latter-day Saints, 
the attitude of the adherents of this indigenous American sect toward 
the Indians is in sharp contrast with that of the Spiritualists. Ac- 
cording to “The Book of Mormon,” the red men are essentially the de- 
generate posterity of a rebellious segment of a small group of Jews 
who, migrating to the New World before the beginning of the Christian 
era, brought with them an advanced culture. Consequently, it is said 
% A. Irving Hallowell, “The Role of Conjuring in Saulteaux Society.” Philadelphia. 
1942. 
%*Emma Hardinge [Emma Hardinge Britten], “History of Modern American Spiritual- 
ism,” Independenee, Mo., 1945, p. 144. (New York, 1870. p. 487.) 
