In effect, his story is a world-wide truth, veiled under a thin garb of fancy. It is but a variation of that narrative which every race has to tell, out of gratitude to that beneficent Father who everywhere has cared for His children. Michabo, giver of life and light, creator and preserver, is no apotheosis of a prudent chieftain, still less the fabrication of an idle fancy or a designing priestcraft, but in origin, deeds, and name the not unworthy personification of the purest conceptions they possessed concerning the Father of All. To Him at early dawn the Indian stretched forth his hands in prayer; and to the sky or the sun as his homes, he first pointed the pipe in his ceremonies, rites often misinterpreted by travellers as indicative of sun worship. As later observers tell us to this day the Algonkin prophet builds the medicine lodge to face the sunrise, and in the name of Michabo, who there has his home, summons the spirits of the four quarters of the world and Gizhigooke, the day maker, to come to his fire and disclose the hidden things of the distant and the future: so the earliest explorers relate that when they asked the native priests who it was they invoked, what demons or familiars, the invariable reply was, "the Kichigouai, the genii of light, those who make the day."[169-1] Our authorities on Iroquois traditions, though numerous enough, are not so satisfactory. The best, perhaps, is Father Brebeuf, a Jesuit missionary, who resided among the Hurons in 1626. Their culture myth, which he has recorded, is strikingly similar to that of the Algonkins. Two brothers appear in it, Ioskeha and Tawiscara, names which find their meaning in the Oneida dialect as the White one and the Dark one.[170-1] They are twins, born of a virgin mother, who died in giving them life. Their grandmother was the moon, called by the Hurons Ataensic, a word which signifies literally _she bathes herself_, and which, in the opinion of Father Bruyas, a most competent authority, is derived from the word for water.[170-2]