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322 deer-horns, the instrument of death. After a two days' fight, the Good Mind slew his brother and crushed him in the earth; and the last words of the Bad Mind were that he would have equal power over men's souls after death, then he sank down to eternal doom and became the Evil Spirit. The Good Mind visited the people, and then retired from the earth.

This is a graphic tale. Its versions of the cosmic myth of the World-Tortoise, and its apparent philosophical myth of fossil footprints, have much mythological interest. But its Biblical copying extends to the very phraseology, and only partial genuineness can be allowed to its main theme. Dr. Brinton has shown from early American writers how much dualistic fancy has sprung up since the times of first intercourse between natives and white men. When this legend is compared with the earlier version given by Father Brebeuf, missionary to the Hurons in 1636, we find its whole complexion altered; the moral dualism banishes; the names of Good and Bad Mind do not appear; it is the story of Ioskeha the White One, with his brother Tawiscara the Dark One, and we at once perceive that Christian influence in the course of two centuries had given the tale a meaning foreign to its real intent. Yet to go back to the earliest sources and examine this myth of the White One and the Dark One, proves it to be itself a perfect example of the rise of primitive dualism in the savage mind. Father Brebeuf's story is as follows: Aataentsic the Moon fell from heaven on earth, and bore two sons, Taouiscaron and Iouskeha, who being grown up quarrelled; judge, he says, if there be not in this a touch of the death of Abel. They came to combat, but with very different weapons. Iouskeha had a stag-horn, Taouiscaron contented himself with some wild-rose berries, persuading himself that as soon as he should thus smite his brother, he would fall dead at his