351.)] Thus we see that Michabo, the hero-god of the Algonkins, was both the god of light and day, of the winds and rains, and the creator, instructor and teacher of mankind.

The derivation of his name shows unmistakably that the earliest form under which he was a mythological existence was as the light-god.

Later he became more familiar as god of the winds and storms, the hero of the celestial warfare of the air-currents.
This is precisely the same change which we are enabled to trace in the early transformations of Aryan religion.

There, also, the older god of the sky and light, Dyaus, once common to all members of the Indo-European family, gave way to the more active deities, Indra, Zeus and Odin, divinities of the storm and the wind, but which, after all, are merely other aspects of the ancient deity, and occupied his place to the religious sense.[1] It is essential, for the comprehension of early mythology, to understand this twofold character, and to appreciate how naturally the one merges into and springs out of the other.
[Footnote 1: This transformation is well set forth in Mr.Charles Francis Keary's _Outlines of Primitive Belief Among the Indo-European Races_ (London, 1882), chaps, iv, vii.

He observes: "The wind is a far more physical and less abstract conception than the sky or heaven; it is also a more variable phenomenon; and by reason of both these recommendations the wind-god superseded the older Dyaus.