vaile into Virginia_, p.
98.]

Here we see that Wabun, the East, was distinguished from Michabo
(_missi-wabun_), and by a natural and transparent process, the eastern
light being separated from the eastern wind, the original number four was
increased to five. Precisely the same differentiation occurred, as I shall
show, in Mexico, in the case of Quetzalcoatl, as shown in his _Yoel_, or
Wheel of the Winds, which was his sacred pentagram.

Or I will further illustrate this development by a myth of the Huarochiri
Indians, of the coast of Peru. They related that in the beginning of
things there were five eggs on the mountain Condorcoto. In due course of
time these eggs opened and from them came forth five falcons, who were
none other than the Creator of all things, Pariacaca, and his brothers,
the four winds. By their magic power they transformed themselves into men
and went about the world performing miracles, and in time became the gods
of that people.[1]

[Footnote 1: Doctor Francisco de Avila, _Narrative of the Errors and False
Gods of the Indians of Huarochiri_ (1608). This interesting document has
been partly translated by Mr. C.B. Markham, and published in one of the
volumes of the Hackluyt Society's series.]

These striking similarities show with what singular uniformity the
religious sense developes itself in localities the furthest asunder.

Returning to Michabo, the duplicate nature thus assigned him as the
Light-God, and also the God of the Winds and the storms and rains they
bring, led to the production of two cycles of myths which present him in
these two different aspects. In the one he is, as the god of light, the
power that conquers the darkness, who brings warmth and sunlight to the
earth and knowledge to men. He was the patron of hunters, as these require
the light to guide them on their way, and must always direct their course
by the cardinal points.

The morning star, which at certain seasons heralds the dawn, was sacred to
him, and its name in Ojibway is _Wabanang_, from _Waban_, the east. The
rays of light are his servants and messengers. Seated at the extreme east,
"at the place where the earth is cut off," watching in his medicine lodge,
or passing his time fishing in the endless ocean which on every side
surrounds the land, Michabo sends forth these messengers, who, in the
myth, are called _Gijigouai_, which means "those who make the day," and
they light the world. He is never identified with