ersions of PP. Charlevoix
and Lafitau. In Charlevoix the good and bad brothers are Manabozho and
Chokanipok or Chakekanapok, and out of the bones and entrails of the
latter many plants and animals were fashioned, just as, according to a
Greek myth preserved by Clemens Alexandrinus, parsley and pomegranates
arose from the blood and scattered members of Dionysus Zagreus. The tale
of Tawiscara's violent birth is told of Set in Egypt, and of Indra in
the Veda, as will be shown later. This is a very common fable, and, as
Mr. Whitley Stokes tells me, it recurs in old Irish legends of the birth
of our Lord, Myth, as usual, invading religion, even Christian religion.

According to another version of the origin of things, the maker of them
was one Michabous, or Michabo, the Great Hare. His birthplace was shown
at an island called Michilimakinak, like the birthplace of Apollo at
Delos. The Great Hare made the earth, and, as will afterwards appear,
was the inventor of the arts of life. On the whole, the Iroquois and
Algonkin myths agree in finding the origin of life in an upper world
beyond the sky. The earth was either fished up (as by Brahma when he
dived in the shape of a boar) by some beast which descended to the
bottom of the waters, or grew out of the tortoise on whose back
Ataentsic fell. The first dwellers in the world were either beasts like
Manabozho or Michabo, the Great Hare, or the primeval wolves of the
Uinkarets,(1) or the creative musk-rat, or were more anthropomorphic
heroes, such as Ioskeha and Tawiscara. As for the things in the world,
some were made, some evolved, some are transformed parts of an early
non-natural man or animal. There is a tendency to identify Ataentsic,
the sky-woman, with the moon, and in the Two Great Brethren, hostile as
they are, to recognise moon and sun.(2)

(1) Powell, Bureau of Ethnology, i. 44.

(2) Dr. Brinton has endeavoured to demonstrate by arguments drawn from
etymology that Michabos, Messou, Missibizi or Manabozho, the Great Hare,
is originally a personification of Dawn (Myths of the New World, p.
178). I have examined his arguments in the Nineteenth Century, January,
1886, which may be consulted, and in Melusine, January, 1887. The hare
appears to be one out of the countless primeval beast-culture heroes. A
curious piece of magic in a tradition of the Dene Hareskins may seem to
aid Dr. Brinton's theory: "Pendant la nuit il entra, jeta au feu une
tete de lievre blanc et au