[[Footnote 10]: When Father Buteux was among the Algonkins, in 1637, they explained to him the lightning as "a great serpent which the Manito vomits up." (Relation de la Nouvelle France, An. 1637, p. 53.) According to John Tanner, the symbol for the lightning in Ojibway pictography was a rattlesnake. (Narrative, p. 351.)]
[[Footnote 11]: This transformation is well set forth in Mr. Charles Francis Keary's Outlines of Primitive Belief Among the Indo-European Races (London, 1882), chaps, iv, vii. He observes: "The wind is a far more physical and less abstract conception than the sky or heaven; it is also a more variable phenomenon; and by reason of both these recommendations the wind-god superseded the older Dyâus. * * * Just as the chief god of Greece, having descended to be a divinity of storm, was not content to remain only that, but grew again to some likeness of the older Dyâus, so Odhinn came to absorb almost all the qualities which belong of right to a higher god. Yet he did this without putting off his proper nature. He was the heaven as well as the wind; he was the All-father, embracing all the earth and looking down upon mankind.">[
[[Footnote 12]: H.R. Schoolcraft, Algic Researches, Vol. i, p. 216. Indian Tribes, Vol. v, p. 420.]
[[Footnote 13]: "Michabou, le Dieu des Eaux," etc. Charlevoix, Journal Historique, p. 281 (Paris, 1721).]
[[Footnote 14]: John Tanner, Narrative of Captivity and Adventure, p. 351. Schoolcraft, Indian Tribes, Vol. v, p. 420, etc.]
[[Footnote 15]: Thomas Campanius (Holm), Description of the Province of New Sweden, book iii, ch. xi. Campanius does not give the name of the hero-god, but there can be no doubt that it was the "Great Hare.">[
[[Footnote 16]: The sources from which I draw the elements of the Iroquois hero-myth of Ioskeha are mainly the following: Relations de la Nouvelle France, 1636, 1640, 1671, etc. Sagard, Histoire du Canada, pp. 451, 452 (Paris, 1636); David Cusick, Ancient History of the Six Nations, and manuscript material kindly furnished me by Horatio Hale, Esq., who has made a thorough study of the Iroquois history and dialects.]
[[Footnote 17]: Such epithets were common, in the Egyptian religion, to most of the gods of fertility. Amun, called in some of the inscriptions "the soul of Osiris," derives his name from the root men, to impregnate, to beget. In the Karnak inscriptions he is also termed "the husband of his mother." This, too, was the favorite appellation of Chem, who was a form of Horos. See Dr. C.P. Tiele, History of the Egyptian Religion, pp. 124, 146. 149, 150, etc.]
[[Footnote 18]: I have analyzed these words in a note to another work, and need not repeat the matter here, the less so, as I am not aware that the etymology has been questioned. See Myths of the New World, 2d Ed., p. 183, note.]
[[Footnote 19]: A careful analysis of this name is given by Father J.A. Cuoq, probably the best living authority on the Iroquois, in his Lexique de la Langue Iroquoise, p. 180 (Montreal, 1882). Here also the Iroquois followed precisely the line of thought of the ancient Egyptians. Shu, in the religion of Heliopolis, represented the cosmic light and warmth, the quickening, creative principle. It is he who, as it is stated in the inscriptions, "holds up the heavens," and he is depicted on the monuments as a man with uplifted arms who supports the vault of heaven, because it is the intermediate light that separates the earth from the sky. Shu was also god of the winds; in a passage of the Book of the Dead, he is made to say: "I am Shu, who drives the winds onward to the confines of heaven, to the confines of the earth, even to the confines of space." Again, like Ioskeha, Shu is said to have begotten himself in the womb of his mother, Nu or Nun, who was, like Ataensic, the goddess of water, the heavenly ocean, the primal sea. Tiele, History of the Egyptian Religion, pp. 84-86.]