The first authority we have for this narrative is even later than Cusic; it is Mr.Schoolcraft in our own day; the legendary cause of the deluge as related by Father Le Jeune, in 1634, is quite dissimilar, and makes no mention of a serpent; and as we shall hereafter see, neither among the Algonkins nor any other Indians, was the serpent usually a type of evil, but quite the reverse.[64-2] The comparatively late introduction of such views into the native legends finds a remarkable proof in the myths of the Quiches, which were committed to writing in the seventeenth century.

They narrate the struggles between the rulers of the upper and the nether world, the descent of the former into Xibalba, the Realm of Phantoms, and their victory over its lords, One Death and Seven Deaths.

The writer adds of the latter, who clearly represent to his mind the Evil One and his adjutants, "in the old times they did not have much power; they were but annoyers and opposers of men, and in truth they were not regarded as gods.

But when they appeared it was terrible.

They were of evil, they were owls, fomenting trouble and discord." In this passage, which, be it said, seems to have impressed the translators very differently, the writer appears to compare the great power assigned by the Christian religion to Satan and his allies, with the very much less potency attributed to their analogues in heathendom, the rulers of the world of the dead.[65-1] A little reflection will convince the most incredulous that any such dualism as has been fancied to exist in the native religions, could not have been of indigenous growth.