Ioskeha is still so far serviceable that he "makes the pot boil," though this may only be a way of recalling the benefits conferred on man by him when he learned from the turtle how to make fire. Ioskeha, moreover is thanked for success in the chase, because he let loose the animals from the cave in which they lived at the beginning. As they fled he spoiled their speed by wounding them with arrows; only one escaped, the wind-swift wolf. Some devotees regarded Ioskeha as the teacher of agriculture and the giver of great harvests of maize. In 1635 Ioskeha was seen, all meagre and skeleton-like, tearing a man's leg with his teeth, a prophecy of famine. A more agreeable apparition of loskeha is reported by the Pere Barthelemy Vimont.* When an Iroquois was fishing, "a demon appeared to him in the shape of a tall and beautiful young man. 'Be not afraid,' said this spirit; 'I am the master of earth, whom you Hurons worship under the name of Ioskeha; the French give me the erroneous name of Jesus, but they know me not.'" Ioskeha then gave some directions for curing the small-pox. The Indian's story is, of course, coloured by what he knew of missionary teaching, but the incident should be compared with the "medicine dream" of John Tanner. The sky, conceived as a person, held a place rather in the religion than in the mythology of the Indians. He was approached with prayer and sacrifice, and "they implored the sky in all their necessities".** "The sky hears us," they would say in taking an oath, and they appeased the wrath of the sky with a very peculiar semi-cannibal sacrifice.*** * Relations, 1640, p. 92. ** Op. cit. i. 1636, p. 107. *** For Pawnees and Blackfeet see Grinnell, Pawnee and Blackfoot Legends (2 vols.). What Ioskeha was to the Iroquois, Michabo or Manibozho was to the Algonkin tribes. There has been a good deal of mystification about Michabo or Manibozho, or Messou, who was probably, in myth, a hare _sans phrase_, but who has been converted by philological processes into a personification of light or dawn. It has already been seen that the wild North Pacific peoples recognise in their hero and demiurge animals of various species; dogs, ravens, muskrats and coyotes have been found in this lofty estimation, and the Utes believe in "Cin-au-av, the ancient of wolves".* It would require some labour to derive all the ancient heroes and gods from misconceptions about the names of vast natural phenomena like light and dawn, and it is probable that Michabo or Mani-bozho, the Great Hare of the Algonkins, is only a successful apotheosised totem like the rest. His legend and his dominion are very widely spread. Dr. Brinton himself (p. 153) allows that the great hare is a totem. Perhaps our earliest authority about the mythical great hare in America is William Strachey's _Travaile into Virginia_.** * Powell, in Bureau of Ethnology, 1879-80, p. 43. ** Circa 1612; reprinted by the Hakjuyt Society.