began on the mountains. The West was forced to give ground. His son drove
him across rivers and over mountains and lakes, and at last, he came to
the brink of the world. 'Hold!' cried he, 'my son, you know my power, and
that it is impossible to kill me.'" The combat ceased, the West
acknowledging the Supremacy of his mighty son.[2]

[Footnote 1: In the Ojibway dialect of the Algonkins, the word for day,
sky or heaven, is _gijig_. This same word as a verb means to be an adult,
to be ripe (of fruits), to be finished, complete. Rev. Frederick Baraga,
_A Dictionary of the Olchipwe Language_, Cincinnati, 1853. This seems to
correspond with the statement in the myth.]

[Footnote 2: H.E. Schoolcraft, _Algic Researches_, vol. i, pp. 135, et
seq.]

It is scarcely possible to err in recognizing under this thin veil of
imagery a description of the daily struggle between light and darkness,
day and night. The maiden is the dawn from whose virgin womb rises the sun
in the fullness of his glory and might, but with his advent the dawn
itself disappears and dies. The battle lasts all day, beginning when the
earliest rays gild the mountain tops, and continues until the West is
driven to the edge of the world. As the evening precedes the morning, so
the West, by a figure of speech, may be said to fertilize the Dawn.

In another form of the story the West was typified as a flint stone, and
the twin brother of Michabo. The feud between them was bitter, and the
contest long and dreadful. The face of the land was seamed and torn by the
wrestling of the mighty combatants, and the Indians pointed out the huge
boulders on the prairies as the weapons hurled at each other by the
enraged brothers. At length Michabo mastered his fellow twin and broke him