Returning to Michabo, the duplicate nature thus assigned him as the
Light-God, and also the God of the Winds and the storms and rains they
bring, led to the production of two cycles of myths which present him in
these two different aspects. In the one he is, as the god of light, the
power that conquers the darkness, who brings warmth and sunlight to the
earth and knowledge to men. He was the patron of hunters, as these require
the light to guide them on their way, and must always direct their course
by the cardinal points.

The morning star, which at certain seasons heralds the dawn, was sacred to
him, and its name in Ojibway is _Wabanang_, from _Waban_, the east. The
rays of light are his servants and messengers. Seated at the extreme east,
"at the place where the earth is cut off," watching in his medicine lodge,
or passing his time fishing in the endless ocean which on every side
surrounds the land, Michabo sends forth these messengers, who, in the
myth, are called _Gijigouai_, which means "those who make the day," and
they light the world. He is never identified with the sun, nor was he
supposed to dwell in it, but he is distinctly the impersonation of
light.[1]

[Footnote 1: See H.R. Schoolcraft, _Indian Tribes_, Vol. v, pp. 418, 419.
_Relations des Jesuites_, 1634, p. 14, 1637, p. 46.]

In one form of the myth he is the grandson of the Moon, his father is the
West Wind, and his mother, a maiden who has been fecundated miraculously
by the passing breeze, dies at the moment of giving him birth. But he did
not need the fostering care of a parent, for he was born mighty of limb
and with all knowledge that it is possible to attain.[1] Immediately he
attacked his father, and a long and desperate struggle took place. "It