[1] Cf. Miss Harrison, Prolegomena to the Study of Greek Religion, chaps. vi., vii., “The Making of a Goddess and of a God.”
[2] See Ratzel. Hist. of Mankind, ii. 147-148; Breysig, Die Entstehung des Gottesgedankens (1905), pp. 10-12.
[3] See Chamberlain, Journ. of American Folklore, iv. 208-209 (analysis of Perrot’s account); Brinton, Myths of the New World, pp. 176-179; Breysig, op. cit., pp. 15-20.
[4] On Michabo see Brinton, op. cit. (1876), pp. 176 ff., Essays of an Americanist (1890), p. 132. This scholar holds that “Michabo” has properly nothing to do with “Great Hare,” but should be translated “the Great White One,” i.e. the light of the dawn. The Algonkins, however, thought otherwise, and the myth itself suggests a theriomorphic earth-maker.
[5] See Schoolcraft, Myth of Hiawatha (1856), pp. 35-39; and cf. the myth of Manabush, analysed in Journ. of Amer. Folklore, iv. 210-213.
[6] The latest explanation of Joskeha is “dear little sprout,” and of Tawiscara, “the ice-one,” while Aataentsic becomes “she of the swarthy body.” Hewitt, Journ. of Amer. Folklore, x. 68. Brébeuf (1635) says that Iouskeha gives growth and fair weather (Tylor, Prim. Cult. i. 294).
[7] See Jeremias, Das Alte Testament im Lichte des Alten Orients, p. 121, 1; Winckler, Die Keilinschriften und das Alte Testament[3], p. 333.
[8] Réville, Religions of Mexico and Peru, p. 129.
[9] Garcilasso el Inca, Comment. de los Incas, lib. ii. c. 2; cf. Lang, The Making of Religion, pp. 262-270.
[10] Réville, p. 187.